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JOURNAL 


OF  THE 


AMERICAN  ORIENTAL  SOCIETY. 


EDITED  BY 


E.  WASHBURN  HOPKINS,  AND  CHARLES  C.  TORREY, 

Professor  in  Yale  Universit  y.  Professor  in  Yale  University, 

New  Haven.  New  Haven. 


TWENTY-FIFTH  VOLUME, 

SECOND  HALF. 


THE    AMERICAN    ORIENTAL   SOCIETY 

NEW    HAVEN,  CONNECT!*    i  I   .   8.    A. 

MCMI  V 


A  copy  of  this  volume,  postage  paid,  may  be  obtained  any- 
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landish. 


[This  volume  is  for  July-December,  1904.     Issued   December  2,  1904,  in 
an  edition  of  500  copies.] 


i/.lfa 
2. 


The  Tuttle,  Morehouse  &  Taylor  Co.  Press. 


CONTENTS 

OF 

T\Y  KNTY-F  I  I-  Til     VOLTJM  1 
SECOND    HALF. 


Pmre 

THE  BHARTRHARINIRVEDA  OF  HAIUIIAKV.  NOW  FIRST  TRANSLATED  FROM 
THE  SANSKRIT  AND  PRAKRIT.— By  Dr.  Louis  H.  GRAY,  Newark, 
N.  J 197 

THE  INFLUENCE  OF  WAR  AND  OF  AGRICULTURE  UPON  THE  RELIGION 
OF  KAYANS  AND  SEA  DYAKS  OF  BORNEO.— By  Miss  MAROARETTA 
MORRIS,  Philadelphia,  Pa 281 

THE  STRUCTURE  OF  THE  HAMMURABI  CODE. — By  DAVID  G.  LYON,  Pro- 
fessor in  Harvard  University,  Cambridge,  Mass 248 

NOTES  ON  THE  HAMMURABI  MONUMENT.— By  DAVID  G.  LYON,  Professor 

in  Harvard  Univ.-rsity.  Cambridge,  Mass 'J  »*••'• 

THE  CHERUBIM  AND  THE  ARK.— By  DR.  T.  C.  FOOTE,  Johns  Hopkins 
University,  Baltimore,  Md 

POLYSYLLABIC  ROOTS  WITH   INITIAL  P  IN  TAOALOG.— By  WILLIAM  G. 

SKIPLC,  Johns  Hopkins  Univ.r-itv.  Kiiltimnrp.  Md 287 

"YAwAN"  AND  '•  HELLAS"  AS  DESKJN  MI  >N-  OF  THE  SELEUCID  EMPIRE. 
—By  CHARLES  C.  TORREY,  Professor  in  Yale  University,  New 
Haven.  Conn. 802 

NOTES  ow   BLOODY   SACRIFICES  IN   PALESTINE.— By  HANS  H.  SPOER, 

Ph.D.,  Astoria,  I*ong  Island 812 

PALMYRENE   INSCRIPTIONS    FOUND  AT  PALMYRA  IN   APRIL,    1904.— By 

I  H.  SPOER,  Ph.D.,  Astoria,  Long  Island :>-l  1 

PALMYRENE  EPITAPHS.— By  CHARLES  C.   TORHEY,   Professor  in 
Yale  University,  New  Haven,  Conn 

Two  LETTERS  FROM  PROFESSOR  PORTER  IN  REGARD  TO  THE  B<> 

STOKES  IN  BEIRUT.— By  Profenor  CHARLES  C.  TORREY  . .  824 

THE  UNIVERSALITY  OF  RELIGION.— By  E.  WASHBURN  HOPKINS,  Profes- 
sor in  Yale  University,  New  Haven,  Conn.  ...  882 

Two  NOTES  ON  THE  RIO-VEDA.— By  Professor  E.  WASHBURN  HOPKINS.  886 

A   FEW   NOTES  OH  THE  FIRST    HALF  OF    THE  TWENTY-FIFTH    VOLUME  OF 

JAOS.— Letter  to  the  Corresponding  Secretary  from  Dr.  GBOROB  A. 

:; '•' 


IV 

Proceedings  at  Washington,  April  7  and  8,  1904 341 

341 

Correspondence 842 

Necrology 343 

Report  of  the  Treasurer 343 

Report  of  the  Librarian 344 

Report  of  the  Editors .345 

Members  elected 345 

Report  of  the  Directors .348 

Officers  elected ... 348 

List  of  Members,  1904 350 

List  of  exchanges 359 

List  and  prices  of  publications 365 

Notice  to  contributors  and  general  notices 366 


JOURNAL 


OF 


AMERICAN  ORIENTAL  SOCIETY. 


Bhartrharirwrveda  of  I/<iri/t<t.ra,  now  first  translated 
from   the    Sanskrit   and    Prakrit. — By   Dr.    Louis    H. 
GRAY,  Newark,  N.  J. 

INTRODUCTION. 

WHIM:  engaged  in  certain  work  on  the  Satakatraya  ascribed 
to  Bhartrhari.  my  attention  was  directed,  in  reading  Gopinath's 
introdiK -ti«'ii  to  his  edition  of  the  quatrains  (Bombay,  1896, 
19-22),  to  the  Bhdrtrharinirveda  of  Harihara,  a  play  of  wliirli 
the  royal  poet  is  the  hero.  Through  the  kindness  of  Professors 
La 1 1 man  and  Jackson  I  was  able  at  once  to  borrow  copies  of  the 
drama,  which  appeared  as  No.  29  of  the  .AV/ >•//</ //^7/,7-MTi<-v 
(Bombay,  1892).  Although  Sanskrit  literature  knows  many 
Hariharas,  only  one  is  mentioned  as  a  playwright,  the  author  of 
tin-  Prabfi&vaftparinaya  (Rajendralala  Mitra,  Notices  of  San- 
.<.•/•/•//  .IA/////X.-/-//I/X,  vii.  No.  2395;  Le"vi,  Thtdtre Indien,  ii.  77,  88; 
Ant'reeht,  1'nttiluijnft  I'lituliH/.H'iiin.  i.  354,  762,  and  for  the  play 
on  Bhartrhari,  Aufrecht,  ibid.,  i.  397,  ii.  90,  183).  Of  our 
dramatist's  life  little  i^  known.  According  to  Durgaprasad 
and  Parab,  tin-  editors  of  the  .#//«//•//•/////•////'/•/•"/'/.  IK-  was  a 
native  ..i  Mithila  (the  tnodt-rn  Janakj.ur  in  Chutia-Nagpur),  and 
th«-\ •  di-M-rihr  the  manOBOript  On  which  their  edition  is  l»a- .1  as 
an  'excellent'  (x//»/«///»/)  copy  of  one  in  .Maithili  script  (it  is 
worth  iMitiiiLT  in  this  connection  that  the  manuscript  of  the 
Pralli<~i ''»('•  i"  la  written  in  the  same  characters),  adding 

that   the  .Iraina  is  still  known  in  its  <>hl  home.1      Tin-  «late  ..f  the 

1  Deviprasada's  Catalogue  of  Sanskrit  Manuscripts  existing  in  Oudc, 
viii.  6,  which  describes  a  ccxlex  of  the  Bhurti'loinnirveda,  is  unfortu- 
nately inaccessible  to  me. 

VOL.  xxv.  15 


L.  H.   Gray,  [1904. 

play  is  uncertain,  although  it  was  written  after  the  begin- 
ning <>f  tin-  fifteenth  century.  This  is  proved  by  the  fact  that 
the  "leading  man"  is  the  famous  ascetic  (inraksanatha  or  Gor- 
akhnfitli.  regarded  as  an  incarnation  of  Siva,  ami  the  foamier, 
probably  in  the  early  part  of  the  fifteenth  century,  of  the 
sixaite  Bed  of  Kanfat  Yogis,  whose  chief  shrine  is  in  Gorakh- 
pur,  le>s  than  three  hundred  miles  from  the  home  of  Ilarihara 
himself  (see  Garbe,  Samkhya  und  Yoga,  42;  Goldstiicker, 
Literary  J?ej// *////.<.  i.  161-162;  Monier- Williams,  7>mA/// /*///, 
193-1 '.'  1 :  <'r<  ><  >ke.  1'npular  Religion  and  Folk-Lore  of  Northern 
///»//«/,  i.  Hi;  Bhattacharya,  Hindu  Castes  and  Sects,  403-404; 
Aufrecht,  Cat.  Cat.,  i.  165). 

The  position  of  the  Khartrharinirveda  in  Hindu  dramaturgy 
is  somewhat  peculiar.  We  have  indeed  a  specimen  of  the  quasi- 
historical  play  in  Visakhadatta's  JMudrarakyixn,  but  the  drama 
here  translated  is  the  only  one,  so  far  as  my  present  knowledge 
goes,  of  a  play  based  primarily  on  a  literary  character.  About 
the  name  of  Bhartrhari,  according  to  legend  both  a  poet  and  a 
king,  many  myths  have  gathered,  which  form  the  basis  of 
numerous  yatras  that  are  still  popular  features  of  festivals  in 
India  (Gopinath,  22-23;  Jackson,  JAOS.  xxiii.  313-314).  My 
own  views  of  the  putative  author  of  the  Satakatraya,  whom 
tradition  represents — correctly,  I  believe — as  a  Sivaite,1  I  must 
reserve  for  another  time  and  place. 

The  JBhartrharinirveda  is  in  great  part  a  glorification  of  the 
Yoga  philosophy,2  which  teaches  that  the  summum  bonum  is 
the  discrimination  and  separation  of  soul  from  matter,  thus 
leading  through  renunciation  of  the  world  (vairagya)  to  isola- 
tion (kaivalya)  of  the  ego.  At  this  point,  however,  the  Yoga 
system  is  united  in  this  play,  as  in  modern  Indian  philosophical 
thought  generally,  with  the  Vedfinta,  which  seeks  release  (moksa) 
from  reincarnation  and  all  its  attendant  evils  by  reabsorption 
into  the  All-Soul  (atman,  brahman).  In  regard  to  its  sectarian 
point  of  view,  the  drama  is  overwhelmingly  Sivaite,  although 

1  The  allusions  to  &va  in  the  Satakatraya  (ed.  Bombay,  1891),  espec- 
ially in  the  Vairagya-Sataka,  1,  28,  33,  59,  70,  73,  90,  92,  98,  99,  115 
(=B6htlingk,  Indische  Spruche,  2303,  6680,  7228,  4982,  1399,  4520,  2425, 
7238,  2159,  5799,  4279)  and  most  of  all  40,  42  (Ind.  Spr.  844,  7254),  have,  to 
ray  mind,  more  than  a  conventional  ring. 

2  See  the  sketches  of  the  Yoga  system  by  Max  Muller,  Six  Systems  of 
Hindu  Philosophy,  402-473  (for  this  play  especially  406,  438,  444),  and 
Garbe,  Samkhya  und  Yoga,  33-51. 


Vol.  xxv.]         Tin    Hh.irtrf.  ''••'11      '  L99 


i  is  mentioned  occasionally.  Herein  it  agrees  with,  tin* 
spirit  of  the  6atakafraya  ascribed  to  Ilhartrhari.  It  would 
seem,  however,  that  tin-  \~>t:  ami  $rng&ra  centuries  of  that 
collection  e\ercisr(l  little  influence  on  I  larihara,  although  86V- 
eral  passages  in  his  play  reflect.  as  is  natural  considering  its 
subject.  the  spirit  of  the  I  ,/->.//,  //.-,/.  To  some  of  these 

;iblances    I  have   called   attention    in    my  notes.      There  are, 

t  i,  no  direct  quotations  from  Uhartrhari. 

Tin-  duration  of  the  play  is  DO  where  given,  liut  it  i>  evidently 

comprised  within  a  very  few  .lay-.  >ince  the  only  lapse  of   tiim- 

of  any  Iriiirtli  is  tin-   kiiiLr'>  al.-«'iicc  on  a  hunt    U'twrni  tin-  first 

an«l  M-rniid  acts.     The  queen's  death  U  announced  at    tin-  ••ju-n- 

iiii:   of  the  second  act,   and  at  the  end  of  the   fourth   she  is 

red  to  life  by  Gnrak-anatha   before  being  placed  on   tin- 

t  iiii.Tal  pyiv.  while  tin-  lir>t   liiu-s  of  the  fifth  act  represent  IHT 

turning  from  tin-  l>uriiiii'_r--liat  to  the  king.     It  is  evident, 

furthermore,  that  the  play  was  produced  with  a  most  primitive 

setting,1  for  a  change  of  scene  is  several  times  indicated  by  the 

"business"  of  the  characters  within  the  limits  of  the  act  it>elf. 

In   my  translation  I  have   rendered  the  poetry  of  the   original 

into  blank   verse,   the  conventional  meter  of    English   drama. 

Only  so,  I  felt,   could  I  preserve   the   spirit  of  the  original,  to 

which  I  have  adhered  as  closely  as  possible,  while  not  hesitating 

to    jM-nnit    myself    an   occasional    paraphrase.      Prose    for   the 

original     verse-sections     would     be    un  wieldly,    and     trisyllabic 

meters,   although    they  mi'_rht    indicate  the    \aryinir   rhythms  of 

the  Sanskrit,  would  LTIVC,  I  fear,  too  light  a  touch  to  the  serious- 

ness  of  the    play,    which    in    it*,    revivification    of    the    heroine, 

umati.  recalls   the    pathos  of  the  almost  tragic    Uuddhist 

drama  of    the   \>'t:/.'/  /,//////«/.      The  numbers  in  square    bracket  > 

lo  the  pages  of   the  i;«niibay  edition  of  the    H1«irtrl«ir 

As    an    appendix     I     ha\e   ad.  led    the    life   of    Uhartrhari 

i-    irm'ii    by  the    Dutch    inU>i«mary    Abraham    K«»_irer  in 

hi-    <>  /'-//•<    /'./    /,•  '     I  //.  >/</>  //-A.///     (Leiden.    H551). 

The  book  is  rather  rare,  and   tin-  account  of  the  poet  which   it 

contains  is  of  interest,  not  only  as  the  lir-t  Kuroprau  biography 

of  a  Sanskrit    author,    but   also   as  being   at    most   scarcely   a 

cnitiiry     later    than     the     play     her.'    t  r.iu-i  1  1  .  -1  .       The    southern 
d  t'n.m    1'ulicat  "ii  the  (  'or..inandel  ('..a^t    in  the    Southeast 

thai  i,.-  compared  with  the  Mail  hill  version  in  the  Northeast. 

1  See  on  the  setting  Levi,  886-891,  and  for  a  modern  popular  represen- 
n,  Frazer,  Literary  History  of  India,  267-989. 


200  L.  H.  £/v/y.  [1904. 

THE   BHARTRHARINIRVEDA. 

DRAMATIS  PERSONA  i  . 

In  the  Induction 


All      .  I'V/VNX. 

In  the  Play 

/;//<//•//•//<//•/',  a  King. 

Vmii'  Minister  to  7///<//-//7/<//-/. 

i,  a  Sage  disguised  as  a  mendicant  ascetic. 


Messenger  of  III. 

/>//.///  a  n  i  »in.  a  Queen,  wife  to  Jthartrhari. 

/V/-.x7  .}fi  tid-  Servant. 

Second  M  aid-  Servant. 

son  to  Bhartrhari  and  Bhanumatl. 
etc. 


[1]  ACT  I. 

(Induction) 

(Invocation) 

All  glory  be  to  Siva,  on  whose  head 
The  crescent  moon  descends  to  cool  his  brow, 
While  from  his  locks  the  Ganges  dares  not  fall 
E'en  at  his  feet,  awed  by  his  fervent  flame  ; 
Within  whose  heart,  for  terror  of  its  fire, 
The  venom  of  the  demons  feared  to  come,1 
What  time  with  steadfast  soul  and  calm  he  bears 
His  parting  from  his  spouse,  fair  Parvati.2 

of  the  invocation*^ 


1  A  curious  addition  to  the  well-known  legend  of  Diva's  draught  of 
the  poison  hdlahala  produced  at  the  churning  of  the  ocean  by  the  gods 
and  demons,  whence  the  deity  received  one  of  his  conventional  epithets, 
nllakan$ha,  'blue-neck.' 

*  Alluding  to  Diva's  asceticism  before  he  would  wed  Parvati  and  prob- 
ably referring  also  to  his  grief  at  the  loss  of  Uma,  Parvati  in  a  former 
incarnation,  who  had  given  up  her  life  because  of  her  father's  insult  to 
her  husband,  all  hinting  at  the  action  of  this  play. 

3  nandi,  see  Wilson,  Theatre  of  the  Hindus,  i.  introd.,  35,  Levi, 
The&tre  Indien,  131-137,  and  on  the  modern  form  of  its  recitation,  ibid., 
396.  It  corresponds  somewhat  to  the  Elizabethan  and  Restoration 
Prologue. 


Vol.  xxv.]        The  Bhartrhcvrinirveda  of  Hn /•///«//•</.  *^01 

I  A'///*  /•  the  STACK-. M  \  \  \<;ER) 

STAGE-MANAGER.  No  more  delay !  Hear  ye !  Hear  ye !  At 
the  festal  season  of  the  Dread  Lord,  Sovereign  of  tin  Shade>. 
tli.  Miirhty  One,1  who  is  the  very  seed  of  the  tree  of  the  three- 
fold world,*  an  audience  may  easily  be  assembled.  The  play  we 
would  present3  was  written  by  great  Ilarihara,  ami  bears  the 
title  of  "The  Renunciation  of  Ilhartrhari,"  IHMIILT  drx-nti-d  to  the 
delightsomeness  of  tranquillity.  Hi-  ye  then  attentive,  for, 

Love  and  all  earthly  weal  may  not  be  gained 

Save  by  the  awful  cycle  o'er  and  o'er 

From  birth  to  death  and  death  to  birth  a<rain. 

While  fawn-eyed  girls  aid  in  this  mockery. 

And  they  that  falsely  say  they  are  thy  friends. 

All  fleeting  are  earth's  joys,  but  that  great  bliss 

That  knoweth  there  is  naught  save  only  Brahm 

Alone  is  blessed  through  his  holy  peace. 

Now  I'll  call  my  wife  and  go  on   with  the  play.     (7W//.< 
>rd  the  icings)     This  way,  my  dear! 

[2]  (  !•:><'>  /•  "/'   AOTMBSS) 

&OTBB08.     Here  I  am,  my  lo\e! 

STAGE-MANAGER  (lo<>k!i«j  <tt  her  closdi/).  Why  do  you  seem 
disturbed,  dear  wife? 

ACTRESS.  You've  been  away  so  long!  That's  why  I  vrfcfl 
anxious. 

STAGE-MANAGER.     My  love,  I  went  to  persuade  a  priest  to 
bless  me,4  in  order  to  avert  a  misfortune  an  astrologer  warned 
me  of.     That's  the  reason  for  my  delay. 
A-  i  i     98.      All  then,  'tis  well. 

M  \  N  \'.I:K.     It  is  indeed,  and 
\'»w,  dear,  my  holy  errand's  done,  and  lo, 
In  haste  I  come  to  thce,  as  to  his  spouse 
r.h.-inuniati  kinir  Uhai  t  rhari  <-anie. 

Endofffa    :  •»') 

1  Epithets  of  Siva,  at  whose  great  festival  on  I  -IM  nary  27  (cf.  Hopkins. 
Religions  of  India,  458 ;  Levi,  868)  this  play  appai  nt  U  was  presented. 

'  Heaven,  earth,  and  lull.  » tdnuptisi  timi. 

4  Mntijnpakan  anukvl 

*  prcutdvana,  cf.  Levi,  869-868.  For  Knch.h  iwrall.-U.  ,,f  whirh  The 
ng  of  the  Shrew  is  the  beat  known,  see  Qummere,  in  Gay  ley,  Rep- 
reimtative  English  Comedies,  848;  cf.  afeo  the  famous  •  Vorspiel1  to 
Goethe's  Faust. 


L.  H.    Gray,  [1904. 

(Enter  suddenly  i  ".<  //'./",•«>  <//•/•//•"/,  Mr  KING,  I>n  \MMATI, 
,r/t<,  geeOM  /t""-l'  >i<iit>it«/.  <i,«l  »  /«///»/  <>/  r<t<  niters) 

Ki\.,  (seeing  \\\\  \\IM\II).     She  has  been  anxious  indeed! 

N..  j«>\    w:i>  mini'  in  hunthiu:  or  in  dice, 
Tin-  roii  verse  of  my  friends  fell  on  dt'.-if  oars, 
Km-  slu>  was  not  beside  me,  but  today 
Within  her  beauteous  eyes  I'll  gaze  again, 
And  in  mine  arms  her  blameless  form  shall  rest! 


Alas!  her  smile  is  gone,  and  knit  her  brow- 

How  burdened  with  its  boundless  grief  her  soul  ! 
(  .  \i'i'r<><iches  her) 

O  Love  !  why  dost  thou  look  so  sad  today  ? 

Thy  virtues  won  my  heart  in  times  long  past  ; 

What  pain  can  e'er  be  thine  if  I  be  near  ? 
(Tories  to  embrace  her) 

[3]     BHANUMATI.     I  will  not  be  pursued  by  thee,  my  lord!1 
KING.     What  words  be  these  ? 

O  slender  and  most  fair!  my  throne's  rich  jewel, 
Sweet  stream  of  benediction  to  my  house  ! 
Why  rain  ambrosial  tears  from  thy  dear  eyes  ? 
Why  on  thy  limbs  in  such  confusion  strange 
Doth  camphor  with  thy  sandal-unguent  mix  ? 
Ah,  come!  and  as  a  tendril2  clasp  me  close 
NVithin  thy  rounded  arms,  for  thou  art  mine! 

Nay,  more  than  this, 

Tis  only  through  thy  beauty  that  mine  eyes 
Gain  light,  reflecting  thee,  the  moon's  soft  sheen, 
While  that  thy  falling  tears  reveal  the  love 
The  starry  queen  doth  bear  her  chosen  jewel; 
'Tis  through  thy  voice  mine  ear  sweet  nectar  drinks  ! 
Yea,  though  I  did  an  hundred  deeds  of  good, 
Or  though  I  dwelt  above  with  Laksmi's  Lord,3 
What  greater  bliss  than  thee  could  I  e'er  find  ? 

1  ajjautta. 

2  kalpalatikd,  the  magic  creeper  in  Indra's  paradise  which  fulfills 
every  wish. 

8  In  Visnu's  dwelling  on  Mount  Vaikuntha. 


Vol.  xxv.]        The  Bhui-ti'h'i,  -I,.:,  '.-,,?,  i  of  II<n-tIiara. 

BHANI  MAIL  This  is  not  true,  my  lord!  Wert  thou  not 
heartless,  how  couldst  thou  pass  so  long  a  time  away  from 
me  ?  My  lord  knows  not  how  each  moment  of  his  absence  I 
yearn  for  him!  (  Weeps) 

KIN...  Be  comforted,  my  queen,  be  comforted!  It  was  to 
Ganges'  bank  I  went  to  avert  a  misfortune  foretold  me  by  an 
astrologer.  I  was  there  in  obedience  to  a  Brahman,  not  in  hard- 
ness of  heart.  Lo, 

\   Vr  doth  the  moon,  whose  gentle  rays  soft  kiss 

The  timid  lotii^  sniiliiiLT  hut  for  him, 

Turn  from  his  love,  except  at  Fate's  decree. 

[4]     BHANUMATI.     Ah,  my    lord!     There  is  another  devotion 
which  the  lotus  shows,  when,  her  lover  lost,  she  closeth  her 
eyes,  and  thus  maketh  the  days  to  pass.     Like  me,  she  liveth 
hut  in  hope  that  she  shall  see  her  beloved  again. 
KIN...      And  yet, 

Let  not  thy  tender  soul,  weighed  down  by  grief, 
Distraught  by  separation  from  thy  love, 
Depart  to  realms  unknown,  bereft  of  hope! 
What  were  the  lotus  blue  without  the  sun, 
Or  the  white  lote  without  the  moon's  soft  rays  ? 

I  sound  of  music  ait'I  iii'iriiiiirx  n'ifli»xt.      H<>f!i  look  through 

(/,,    I.ttt!,;    , 


KING  (in  attonithment).  My  queen,  thou  hast  conquered! 
Here  a  wife  follou  eth  her  lord  in  death,  and  since  she  cannot 
bear  separation's  fire,  she  will  straightway  enter  tin-  flames, 
kindling  all  matrons'  esteem  to  lofty  fervor.  'Tis  true  indeed! 

1.1  \\ifely  troth  e'er  greater  be  than  this, 
When  e'en  thr  hla/.inir  pyre  heroines  a  couch 
All  Mower-soft,  and  when  the  rolling  flames 
Seem  fragrant  /eph\  -rx  from  some  sandal  -grove. 
While  Death  himself   is  changed  to  gentle  Love? 

r.n\Ni  M\II.  Nay.  my  IMP!!  Small  afTcction  is  theirs  \\lio 
straightway  shun  the  tire  of  parting  ami  haste  to  the  flame  of 

the  funeral-pyre. 


204  L.  II.  G  ,',!>/.  [1904. 

Ki\.,  (<>.</'</</).     Alas!  firm  is  her  resolve!1  yet  no,  it  is  a  trick, 

Full  wide  fair  women  spread  their  guileful  snares 
Where  they  themselves  are  caught  like  false  gazelles. 

[5]     ( .  I/-""/)     My  queen,  what  is  thy  resolution  ? 

BIIANI  \i\rf.  A  decision  of  my  heart  that  cannot  endure 
thine  absence. 

KIN.;  |./N/'A).  I  must  fathom  this,  I  must  indeed!  Now  to 
the  hunt!  (Aloud)  Long  and  eagerly  my  soldiers  have  been 
awaiting  me  for  the  chase.  May  my  queen  permit  me  then  to 
go.  Soon  I  shall  return  and  render  her  my  homage. 

1  In  AM  MAT!  (choking  icith  sobs).  I  cannot  bear  it  here! 
(Exit  KING;  she  follows  him,  weeping)  I  shall  cling  to  the 
pillars  of  the  door  and  watch  the  pathway  of  my  lord. 

(Exeunt  omnes) 

END  OF  ACT  I. 

ACT  II. 

(Enter,  with  a  toss  of  the  curtain,*  a  MAID-SERVANT,  weeping) 

MAID-SERVANT  (beating  her  breast).  Alas,  that  I  were  dead, 
poor  wretch! 

(Enter  SECOND  MAID-SERVANT) 

SECOND  MAID-SERVANT.  What  means  the  outcry  in  the 
gynaceum,  dear  ? 

FIRST  MAID-SERVANT  (weeping).  The  queen  that  fulfilled 
every  wish  of  ours,  the  city's  crowning  jewel,  delight  of  heart 
to  all  her  kin,  [6]  died  as  she  heard  the  false  news  that  a  tiger 
had  slain  the  king,  the  king! 

SECOND  MAID-SERVANT  (shaken  with  sobs).  Alas!  what 
heartless  creature  brought  these  lying  tidings  ? 

FIRST  MAID-SERVANT.  A  messenger  of  ill  from  the  king. 
Even  though  she  later  learned  the  message  was  untrue,  she  did 
not  revive. 

1  The  drift  of  the  first  act  is  not  altogether  clear.  The  King  evidently 
sees  from  the  Queen's  manner  that  she  considers  the  ordinary  sail  to  be 
deficient  in  wifely  love,  in  that  a  wife  must  wait  to  be  killed  by  fire  to 
join  her  husband  in  death.  Knowing  that  she  has  resolved  to  differ 
from  the  most  of  her  sex  in  the  event  of  his  decease,  he  resolves,  though 
ignorant  of  her  meaning  and  intent,  but  eager  to  know  it,  to  put  her  to 
the  test,  the  device  adopted  by  him  and  its  result  being  reserved  for  the 
second  act. 

1  The  conventional  stage-direction  for  a  hasty  entrance,  see  Levi,  374. 


Vol.  xxv.]        The  Bhii.rfi-Ii'irtnirveda  o    Hurthnfi.  205 


BOTH  (//•///,  compassion  and  respect). 

The  slander  on  her  love  is  gone  today  ; 

Now  knows  the  king  what  his  harsh  words  have  done, 

For  her  life  passed  because  he  falsely  said 

That  he  was  slain,  although  she  knew  he  lied. 

(A  noise  without)  How  shall  the  queen  be  carried  from  the 
city  iio\v  ?  Here  comes  the  messenger  of  ill  to  the  king  that  is 
returned  from  the  hunt.  The  last  honors  to  our  mistress  we 
shall  perform  and  show  our  innocence. 

(Exeunt) 

(End  of  the  coiui«  -tin  '/-scene1) 


•,  as  returning  fr  on  i  tli>   ///////.  ///<   Ki\«.  and  (Attendants) 

KIN.,  (///'//•///;/  >f.t  if  his  left  eye  twitcJied*) 

N  .  •  man  may  know  what  joy  or  pain  shall  come, 
And  yet  his  body,  senseless  though  it  be, 
Doth  prophesy  to  him  in  throbbings  strange. 

[7]     (.!/>."  <//>/,/)     Too  surely  this  portendeth  the  working  of 
the  evil  fate  foretold  me!    Lo, 

Finn,  all  too  firm,  the  love  within  her  heart  — 
To  die,  bereft  of  him  she  held  most  dear! 
If  in  my  folly  I   distrusted  her, 
The  vengeance  of  my  deed  now  falls  on  me. 

i  A///*  r,  !»  '//////////»//,  the  MESSENGER  OF  ILL) 
MESSENGER  OF  ILL.     O   King,   the   queen's  —        /.'/••  .//,-x  off 


KIN.,  (-i-jit'tted).     Messenger  of  ill,  what  of  the  queen  ''. 

1  pravesaka,  see  Levi,  61.  The  usual  translation  by  'interlude*  is 
misleading,  especially  as  the  term  has  an  entirely  different  connotation 
in  English  (cf.  Ward.  Ilixtm-yof  English  I>rain<iti<-  Lit>  nttnre*  i.  108, 
287).  The  actual  situation,  however,  is  frequently  paralleled  in  a 
measure  on  the  modern  stage,  as  in  th«-  first  part  of  the  fourth  act  of 
Rose's  dramatization  of  Richard  Carvel,  where  Dorothy  Manners  and 
i  ve  in  their  long  conversation  an  account  of  the  events 
which  have  elapsed  since  the  close  of  the  preceding  act.  See  below,  p. 
209,  the  note  on  viykambh 

1  A  sign  of  evil  omen  for  a  man,  as  is  the  throbbing  of  the  right  eye 
for  a  woman  ;  cf.  Srifru  n/n/cZ,  Act  V.  and  Hemadrl  on  Raghuvaihia  vi. 
68,  vamabhaga*  ca  ndrinaih  6r>  'thsdih  tu  d«A  with 

women  the  left  side  is  auspicious  ;  with  men,  the  right." 


206  L.  H.   £/•,/,/,  [1904. 

MI>->I:\GKR  OF  Iii.  NVhon  sho  hoard  from  my  lips,  as  thou 
hadst  bidden  me,  that  the  king  had  been  killed  by  a  tiger — 

KIN..  (In  frantic  cotyecture).  What  thought  entered  the 
<1  nt -oil's  heart,  all  troubled  by  her  swoon  ? 

MKSSKNUEK  OF  li.i..  Even  while  she  clung  to  the  pillars  of 
the  door  to  watch  thy  pathway— 

KIN«,  I///N  '-,,;,-,  ,•//"/••»•/  irit/i  ttoba).  Why  breaks't  thou  off  in 
the  middle  of  thy  words  ?  Or  is  the  three-fold  world  thus 
darkened  by  my  wretched  self  ?' 

MI.SSKXGER  OF  ILL.  Alas!  her  breath  hath  gone,  nor  come 
again ! 

(Tin  KIM;  # ink*  f<  tinting  to  the  (/round.  The  MESSENGER 
OF  ILL  support*  //////) 

M  i>-i -:\<;ER  OF  ILL  (supporting  the  KING).     Courage,  Sire! 
[8]     KING  (reviving  slightly). 

'Twas  not  her  breath  alone  that  passed  away, . 
O  Love,  O  Lotus-Eyed!  but  from  my  soul 
The  joy  of -life  is  fled,  and  Fate  doth  curse 
The  house  of  Bhartrhari  evermore ! 

( .  I  gain  falls  fainting.     Attendants  support  him) 
Those  gentle  joys  all  past!  Ah,  me! 

How  could  her  sight  leave  her  whom  once  it  saw, 
Her  smile  desert  her  lips — but  weak  is  speech ! 

(Anxiously}     Tell  me,  where  is  the  queen  now  ? 

MESSENGER  OF  ILL.   I  saw  them  bearing  her  forth  from  the  city. 

KING  (in  agony).  How  can  her  kinsfolk  think  the  queen  is 
to  be  burned  on  the  pyre  ?  (Rushes  madly  about.  Angrily) 
No,  no !  It  shall  not  be ! 

Upon  her  funeral  couch  of  mortal  wood 

Nor  smoke  nor  fire  shall  wrap  her  form  so  dear, 

All  tender  as  #ma'-filamentfl ; 

But  in  mine  arms,  within  my  fervent  love, 

Upon  my  knees  her  body  shall  be  laid, 

That  so,  through  mine  affection's  holy  flame, 

Her  limbs  shall  be  a  sacrifice  indeed ! 

1  A  roundabout  way  of  asking  himself  whether  he  imagines  a  premoni- 
tion of  evil  in  the  messenger's  words. 

9  Acacia  Lebbek,  Benth.,  noted  for  the  fragility  of  its  branches,  Yule 
and  Burnell,  Hobson-Jobspn*,  842. 


Vol.  xxv.]        The  Bhartrharin  irvefta  of  Harih  "/•<>.  'I  <  »  7 


i   1  1".///.-///;/  .ii'.,n,nl  and  look'nfj  >iboutl)      Here    is  my    darling 
in  the  cemetery!     Alas,  oh,  evil  fate! 

In  this  abode  of  death  the  jackals  howl 

That  drag  the  corpses  to  their  loathly  feast, 

And  mumble  o'er  the  fragments  scorched  and  burned, 

I-YiLrhtin.ir  e'en  vultures  with  the  awful  si«rht  ! 

The  black  smoke  of  the  dead  doth  blind  mine  eyes, 

And  fills  my  nostrils  with  its  pungen 

This,  this  the  resting  place  of  her  I  love  ! 

(Again  y  '•//'///*.     Woise  without) 

Ai  n:\h\\i-  I.S///./M*/-/  ///»////.  KIN.,  i.  Here  are  thy  kinsmen, 
all  worn  with  grief,  weeping  at  the  change  which  hath  come 
upon  their  lonl. 

[9]     KING.      How    know    my    kinsfolk   that    Bhartrhari    lives 
today  ?     Alas,  alas  ! 

Lo,  she  hath  died  for  me,  although  she  knew 
I  spake  her  false  to  test  the  love  she  bare  ; 
Like  as  a  wisp  of  grass  she  gave  her  life, 
And  she  is  gone,  while  I  must  stay;  yet  who 
Today  could  say  that  Bhartrhari  lives  ? 

(Going  up  */"</'    /'•////   "  /»/'/,  ,,//x  expression)     My  queen,  what 

is  this  ? 

Thy  beauty  faded  even  as  thy  saffron, 
All  wearied  from  thy  garland's  weight  thou  art, 
With  ashes  covered  o'er,  by  logs  oppressed, 
How  cans't  thou  1  title  within  this  sea  of  flame  ? 

A  i  1  1:\  i'  \\  i-  (looking  upstage).  Why  comes  this  courtier, 
Devatilaka  ? 

/•     I  >l    \    \III\K\) 

I  >i  \  MM  \K  \.     Courage,  Si- 
KIN-..     Ilo\v  ran  I  have  courage  ? 

All  consolation's  fled  and  gone  with  her 

in  rarth  t  .   Inn    Fate  lialli  strieken  me! 

A  cur-.-  upon  my  lit'.-,  that    fain  \\.-uld  pass 
Win-re  sh«.  <|.»tli  dwell,  the  while  mine  evil  lot 
Con-trains  in,,  h,.  re!      Ah,  nirl    \\hatcanldo? 

10  scene  changes  (from  the  courtyard  of  the  palace?)  to  the  ceme- 
tery. 


208  L.  H.   £/-,///,  [1904. 

By  mine  own  act  this  misfortune  hath  befallen  me  for  deceiv- 
ing my  wife.     Lo, 

'Twas  I  that  digged  the  pit  wherein  I  fell, 
"Pxvas  my  lips  kissed  her  with  a  serpent's  sting, 
'Twas  my  sword  wrought  the  murder  of  my  soul, 
'Twas  I  that  slept  at  ease  while  my  house  burned ! 

[10]     DEVATILAKA.     Sire,  though  the  great  be  weak  of  heart  in 
time  of  awful  pain,  they  take  courage  once  again ! 
Knrak 

Yea,  had  there  been  some  little  fault  in  her, 
My  heart  had  pitied  her;  but  love  like  this, 
Where  can  one  atom  e'er  be  found  again  ? 
And  at  this  thought  my  courage  droops  and  dies. 

DEVATILAKA.     Sire,  even  so,  firmness  is  a  support. 
KING. 

Support!  what  means  that  word  ?  Oh,  curse  my  deed! 
For  union,  not  for  parting,  is  my  prayer! 

(Seems  to  look  frantically  on  a  litter  for  the  dead )     O  my  queen ! 
my  queen ! 

How  deep  the  ocean  of  thy  love,  dear  heart, 
Where  thou  hast  voyaged  in  safety  to  thy  port, 
While  I  am  drowning  in  the  waves  that  close 
Above  my  head  for  my  most  grievous  wrong ! 

Alas !  my  queen ! 

Today  the  gentle  arts  of  love  were  thine, 
Today  my  heart  doth  break  for  evermore ! 
Today  all  joy,  all  happiness  I  held, 
Today  my  glory  turns  to  living  death ! 

VOICE  (without).     Sire,  give  commandment  to  bear  the  queen 
to  the  pyre! 

Ki\<;  (//.s-//  ///////).     No,  it  shall  not  be!     (Angrily)    Why  do 
my  kinsmen  try  to  thwart  my  will  ? 

DEVATILAKA.     Sire,  give  o'er  this  obstinacy ! 
[11]     KING.     Obstinacy,  indeed! 

Ye'd  thrust  me  back  because  I'm  damned  by  Fate, 
Would  give  my  darling's  body  to  the  flames, 


Vol.  xxv.]       The  Shartrharinirveda  of  Harihara.  209 

Lo,  thus  I  burst  the  fetters  of  my  heart, 
And  in  the  fire  I  plunge  to  be  with  her! 

7/'.v  j,;i,it;,;,n,j  t,,,r,i,',?  fhe  pyre) 
DEVATILAKA.     (v>uick  !  we  must  stay  the  king! 

imn**} 

END  OF  ACT  II. 
ACT  m. 

i  /'    (  'H  \MI:I:I:I  \i\  ) 

CHAMBERLAIN  (.<//////  ////////).  Alas!  even  a  staff  is  no  support 
for  me  who  am  vanquished  by  age  and  grief  !  Xay, 

My  body  worn  with  age  and  sick  with  grief 
For  my  dear  lord,  and  frighted  by  the  change 
That  hath  come  o'er  him  —  what  could  be  its  staff  ? 

i  Rising  //•;///  .//>//v////y)  \<>w  I  shall  tell  the  minister  of  the 
ascetic's  promise  which  will  free  the  king  from  sorrow. 

(  II  '<///•///</  about  <nnl  ;/'/.:>'/>//  fixedly1}  Why,  this  is  the 
minister. 

(  A*///*  /'     I  >K\  ATII.AK  A  ) 

DEV  A  i  ii  \K  A 


And  so  the  end  hath  come  for  very  love  ! 

How  strong  the  bond  betwixt  the  king  and  quc«  n  ! 

Ah,  let  me  voice  my  grief,  who  fain  were  dead! 

CHAMBERLAIN  (,irr,  •<>,!,  -I,  !/,</).      Kxcellency,  the  noble  ascetic 
promises  he  will  lical  the  king's  woe. 

Di  \  LTILAKA  (  i"!//"ll;/).     S<.  IK-  it!     Let  the  king  be  here;  I 
will  go  see  the  ascetic. 

i  Exeunt) 

i  I-:,,,  I  .,/  ti,,  connecting  scene*) 

1  The  scene  changes,  perhaps  to  a  hall  in  Devatilaka's  house. 

'  vifkambhaka,  see  Levi,  59.  The  distinction  between  the  vifkambhaka 
and  pravetaka  (above,  p.  205)  is  rather  slight.  The  former,  strictly  speak- 
ing, is  a  recital  by  only  two  characters  of  events  which  have  elapsed 
since  the  close  of  the  preceding  act.  It  may  be  written  either  in  San- 
<  >r  in  Prakrit  and  may  occur  at  the  beginning  either  of  the  play  or 
of  any  of  the  acts.  The  pravetaka,  in  which  more  than  two  characters 
may  take  part,  is  a  less  formal  introductory  scene,  may  be  in  Prakrit 
only,  and  cannot  occur  at  the  beginning  of  a  play. 


210  A.   //.    '-/•"//,  [1004. 


[1*2]  (Ent<  /•  tlf    K  i  \  •  •  ''"  frenzy) 

KIN...      Oh,  my  beloved,  thon  (laughter  of  Benares'  king! 

Thy  life  is  fled  because  thou  heardst  I  died  — 
lit-  this  thy  fame  above  all  womankind! 
I>ut  I,  alas!  how  wivtrhed  must  I  live, 
Dishonored  by  the  dooming  drums  of  shame! 

This  is  my  chief  hope,  to  take  her  in  mine  arms,  and  through 
meditation  on  death  to  become  her  spouse  in  another  birth. 

V  i  i  •'•/'///,,///).  My  bowl!1  where  art  thou  ?  OGod!  most 
cruelly  hath  my  bowl  been  reft  from  me  and  destroyed  !  (  Weeps 

as  if  >.  •'linnxtt,!) 

KIN.,  i  //.</,  ///'////).  Truly  a  sound  of  grief  as  it  were  mine 
own  that  am  stricken  down  by  sorrow!  How  now  ?  Let  me  go 
and  see.  (  I  IV  ///,•*•  about  ,  followed  by  Attendants.  Looking 
of,,,,  it  /I////-)  Why  does  this  ascetic  sink  down  for  grief  because 
of  a  broken  jar  ?  Come,  let  me  console  him. 

(Knter  ASCETIC,  as  described) 

ASCETIC.     My  bowl!    (  Weeps  as  he  repeats  his  former  words) 

KING.     Be  comforted,  Ascetic! 

ASCETIC  (sighing).  Alas!  what  comfort  for  me  whose  bowl  is 
broken,  the  companion  of  my  wanderings  in  many  lands,  my 
wife  of  virtues  manifold  ? 

KING  (with  sympathy). 

Who  grieveth  not  to  lose  what  most  he  loves, 
Small  though  it  be  ?  But  wert  thou  reft  as  I, 
How  could'st  thou  bear  misfortune's  burden  then  ! 

[13]  So  shall  I  address  this  pious  man.  Ascetic,  why  art  thou 
so  distressed  at  the  breaking  of  this  bowl  ? 

ASCETIC  (tearfully).  Who  art  thou  that  speakest  so  harshly? 
Thou  knowest  not  its  virtues. 

KiN«,.      What  were  they,  pray  ? 

ASCETIC.  Ah,  so  great  they  should  be  told,  but  who  can 
tell  them  ? 


1  $ibbia,  a  Hindi  word. 

2  The  scene  again  changes,  perhaps  to  the  court  before  Devatilaka's 
house. 


Vol.  xxv.]       The  ^Bhartrharinirveda  of  JETarihara.  211 

Long  was  this  dish  the  idol  of  my  soul ; 
Therewith  I  gathered  fuel  for  my  fire, 
It  gave  me  drink,  it  begged  my  scanty  meal 
And  held  it  covered  o'er  the  while  it  cook*  -1 : 
Ami  tin  11  I  ate  from  it,  and  tenderly 
Concealed  it  lest  some  harm  should  come  to  it.1 

K  i  \ . . .     Too  true, 

Who  reckoneth  the  virtues  of  his  love, 
All  things  in  her  bring  joy  unto  his  soul. 

Yet  even  so,  since  thy  bowl  is  broken  beyond  repair,  give  o'er 

thi>  irrief. 

ASCETIC.  While  I  put  its  strength  to  the  test,  it  fell  and 
broke — this  is  my  sorrow. 

KIN..  (.<-/,////).  of  mine  own  grief  there  is  no  end,  sim-e 
what  I  loved  hath  perished  now,  for, 

My  h.-art  i-  .la/eil  with  sorrow — why,  when  hopes 
Are  gone  and  souls  are  dead,  should  life  live  on  ? 

///.  </.N  he  wipes  away  his  tetirs)     Yet  even  so,  Ascetic, 

'Tis  Fate  that  joineth  love  and  loathing,  Fate 
That  parteth  them,  while  man  falls  impotent. 

[14]     (The  ASCETIC  weeps,  not  //.->/,///'//,/  t,,  I,!,,,.   f,nt  /,/•-- 
///.    mass  "j '  i'«t*/»  /•«/>•  t»  /n'.i  heart)     Weep  no  more,  Ascetic! 
I   will  give  thee  yet  a  better  bowl  of   earthenware,   silver,  or 
gold. 

&&CYTLC  (stopping  his  ears).     Heaven  forbid!     Away  with  a 
golden  bowl!  If  one  of  clay  causeth  such  distress  at  its  break- 
ing, what  would  it  be  if  it  were  of  gold!     Nay,  more.  (>•/«  "////// 
it), 

Delusion's  shark  ensnares  me  with  desire. 
Foul  Passion's  whirlpools  eddy  round  my  soul ; 
If  such  small  griefs  an  ocean  seem  to  me. 

ih  Sorrow's  billows  I  should  be  oYr\\  helme.l. 

Falsely   «lo*t   tln»u   sj,,.:lk   of  aii^ht    l»etter  than   tlii>!       Whence 
should  I  get  another  so  goodly  to  touch,  so  fair  of  form  ? 

1  This  verse  ia  in  Sanskrit,  although  the  prose  spoken  by  the  Ascetic 
remains  Prakrit. 


•,»  1  •.'  L.  IL   6V'///,  [1904. 

Ki\«,  (trt'f/t  <r  ,;  /'///x/»*//  of  feeliny}. 

Though  thou  shoulds't  gain  a  hundred  tilings  with  ease, 
In  numbers  more  than  ever  virtues  were, 
It  is  desire  misleads  the  mind  of  man, 
And  causeth  him  all  anguish  and  distress. 

Ascetic! 

Each  thought  of  earthly  passion  snares  the  heart 
And  mocks  the  soul  with  beauty  that  shall  fade, 
For  love  is  folly  and  knows  virtue  not. 

A-.  i no.     Thou  fool,  this  is  not  mere  love!     It  gave  my 
body  nourishment. 

[15]     KING.     And  yet,  how  should   this  bowl  have  remained 
unbroken  ? 

If  it  might  last  ten  times  a  million  years, 

Or  for  a  century,  e'en  for  a  year, 

Or  yet  the  half  thereof,  then  might'st  thou  mourn ; 

But  wherefore  should  a  sage  like  thee  be  sad 

For  a  poor  bauble  that  a  day  doth  break  ? 

Lament  no  more  at  thy  body's  increase  or  decrease,  for, 

'Tis  well  with  thee  when  earthly  treasures  pass, 
Affections  of  this  world  bring  but  distress. 
Our  own  lives  are  the  source  of  primal  woe, 
And  all  is  but  an  empty  mockery. 

ASCETIC.  Doth  not  the  world  leave  what  it  liketh  not,  to 
follow  what  it  doth  desire  ? 

KING.     Through  delusion!     Lo, 

Great  as  thy  joy  in  that  thy  love  doth  live, 
Shall  be  thy  sorrow  when  the  parting  comes ; 
Thus  pleasure  walks  with  pain,  and  e'en  in  hate 
Delight  doth  mingle  strangely  with  distress, 
Yet  both  alike  are  but  Delusion's  snare. 

ASCETIC.     I  know  it  well,  yet  hath  my  heart  no  remedy. 

KING.  If  even  the  good  have  not  saving  knowledge,  what 
refuge  can  there  be  ? 

ASCETIC.  There's  death  1  So  I  will  think  upon  my  bowl,  and 
die,  to  be  with  it  once  more  in  another  incarnation. 


Vol.  xxv.]        The  Bhartrharinirveda  of  Harihara.  213 

[16]  KIN«;  (.<//< ////<;/).  This  utter  folly  is  the  source  of  rein- 
carnation !  What  manner  of  man,  pray  tell,  doth  such  sorry 
pranks  and  grievous  ? 

A-    I.  I  I<    '     (A/'////////;/    ./A*//./). 

The  sages  in  their  wisdom  brand  as  fool 

Him  who  in  darkness  hides,  then  lights  a  lamp. 

( 77/<  KIN<;  bows  his  head  in  confusion)  O  King,  what  think- 
est  thou  ? 

KIN-,.  Sir,  what  need  of  further  words  of  mine  ?  Teach  me ; 
th«»u  has  removed  my  grief. 

A-.  BTIO.  Full  true!  I,  whose  nature  is  that  kindly  one 
truth  easily  wins,  met  thee  in  thy  plight  as  I  returned  from 
visiting  the  Lady  of  the  Vindhyas,*  and  revealed  this  wisdom 
unto  thee. 

I\!\<;.     Teach  me  the  t'utuiv,  noble  Gorakwinatha ! 

A-,  iii'.      I  will. 

KIN...  Sir,  blessed  hath  been  my  salvation  from  that  blind 
pit !  i  /•;///>•  'it  fin  As<  KTIC'S  feet.  GORAK-  \\  \  i  HA  raises  him 
it/-.  '!'/<>  Ki\«.  ottiimej  •  '  x"/7'//'///>'x  porfur*)  It'  tin-re  is 
aught  more,  let  my  teacher  instruct  me,  that  I  may  not  meet 
such  grief  again. 

GORAKSAXATHA.  Goodly  is  the  land  of  thy  mind,  seamed 
he  plow  of  grief,  watered  by  discrimination's  rain,  iva<ly 
for  the  seed  of  understanding.  Harken, 

Desire  gives  birth  to  life  and  all  its  woe; 

Wonl-l'st  thou  escape,  eradicate  the  root 

And  meditate  the  majesty  of  lira  Inn, 

The  Lord  Supreme  that  knows  nor  time  nor  space ;" 

Thus,  thus  shall  bliss  supernal  soon  be  thine. 

S*G.     Sir,  I  have  iiioYnl  renounced  my  .1,-vjr,..*  which  ever 
hope.     Oh,  bliss!     Oh,  bliss! 

•o  pleasure  is  but  f«>lly  fn»m  it>  birth. 
And  joy  brings  only  sorrow  in  its  train, 
[17]      Lo,  here  and  now  I  cast  my  hopes  away 

Like  ven  -m  a  h<»ly  wn.nl ; 

\   -1  yet,  alas!  salvation  i-  not  won! 

i'»m  thin  point  the  Ascetic,  in  conform  1 1  \  uith  the  change  in  his 
•hare  in  the  action  of  the  play,  speaks  only  Sans 
1  The  goddess  Devi,  wife  of  & va.     '  Cf.  JVW-&*.  1  (/mi.  Spr.  8780). 
VOL.  rrv.  16 


214  L.  H.   6V./y.  [1904. 

How  should  I  meditate  on  truth  ? 

GOKAK-A\  A  I  HA. 

Withhold  thyself  from  every  thought  of  earth, 

xi    .1.  fix  thy  mind  upon  the  Infinite, 

And  soon  the  Lord  of  joy1  shall  come  to  thee, 

In  gracious  revelation  to  thy  soul. 

KING.  So  be  it  then!  Unto  a  grove  nearby  I'll  go,  where  no 
folk  come,  and  meditate  on  Him ! 

(Exeunt  omnes) 

END  OF  ACT  III. 

ACT  IV. 

(Enter  DEVATILAKA) 

DEVATILAKA  (joyfully).  'Tis  a  great  gain  that  this  ascetic 
hath  taken  the  king  from  the  cemetery  to  the  grove.  Therefore 
I  shall  go  thither.  (  Walks  around  and  looks  about  him)  How 
meditative  the  king  is  as  the  ascetic  instructs  him!  Thus  the 
waves  of  his  great  woe  which  is  being  checked  close  his  external 
faculties;  or  rather, 

He  whom  the  flame  of  bitter  grief  doth  sear, 
Unless  he  learn  to  bow  his  stubborn  will, 
May  find  no  peace,  e'en  for  a  moment's  space. 

(Enter  the  KING  as  described,  with  the  ASCETIC) 

KING  (joyfully,  showing  by  a  gesture  which  indicates  com- 
plete change  that  his  meditation  is  ended) .  Sir,  what  a  foretaste 
of  blessed  knowledge  riseth  up ! 

GORAKSANATHA.  By  study  shalt  thou  be  filled  with  bliss. 
In  due  time  I  shall  teach  thee  the  asceticism  of  self-control2 
with  its  eight  parts. 

KING.     Sir,  joy  is  won !     (Falls  at  his  feet) 

DEVATILAKA  (joyfully).  This  ascetic  hath  removed  the 
king's  grief,  and  he  seemeth  almost  joyful.  Now  is  my  time! 
(Approaches)  May  the  king  command  the  preparation  of  the 
queen's  funeral  pile!  (The  KING  stands  silent)  [18]  Answer, 
Sire! 

1  The  All-Soul  (atmari). 

2  hafhayoga,  see  Garbe,  Sdmkhya  und  Yoga,  43-44. 


Vol.  xxv.]        The  rtlnn-ti'h.iruiirvedfi  of  //,/,•///./,•./.  215 


K  i  \  .  .  (  x///  'il'mg).     The  time  is  past,  — 

While  consciousness  of  self  deluded  me, 
Thou  wast  a  minister,  and  I  a  king; 
1  5nt  now  yon  hermit's  w<n.l>  have  driven  far 
All  folly  and  all  madness  from  my  soul. 

Therefore  on  thee  be  the  burden  of  command  henceforth,  or 

nn  thy  hpir. 

I  >i.^  A  i  n  \K  \  (to  •'/"  A-  i.i  i.  i.  A-pptie.  a  scorpion's  bite  need 
not  be  cured  by  a  serpent's! 

GoBAKsANATHA.  Exeellenex  ,  reproach  me  not!  Turn  tin- 
king  from  this  renunc-i.it  i..n  whieh  IIP  hath  readily  felt  through 
his  grief.  I  myself  shall  aid  th.  .  . 

M  II.AKA.     O  Sire,  what  means  this  ? 

Though  by  thy  wondrous  lore  thou  hast  aojuin  -1 
All  knowledge  and  perfection,  Lord  of  Earth, 
Doth  not  thy  throne  shine  bright  as  golden  ghee  ? 

K  ING.     I  have  spoken  !     Tin-  time  is  past,  for  lo, 

All  faint  and  weary,  parched  with  lumiini;  flaim- 
Of  feverish  folly  that  consumed  my  soul, 
I  have  cast  far  from  me  the  deadly  weight 
Of  venom  poisoning  the  founts  of  life. 
Disgust  for  what  I  loved  now  fills  my  heart; 
I  <  rave  but  holiness,  and  from  my  thrope 
As  from  some  loathly  feast  I  gladly  flee. 

I  'i  \  \MI\K  \.     Si  iv,  doth  not  the  wealth  that  thou  has  gaim-d 
restore  thy  mind  ? 
KIN... 

Aye,  wealth,  won  by  oppression  of  the  poor, 

K    i.t  )>i  it  l.y  carking  care  and  vigilance, 
\  peril  and  an  p\  il  to  the  soul. 
Ix>,  as  a  n-j.tilp  vile  I  trample  it  ! 

DKVATII.AKA.  Alas!  Thou  esteemest  poverty,  for  whi«  h 
no  others  pray,  as  a  thing  of  lit  t  IP  dread! 

KIN... 

Anxiety  is  o'er,  I 

All  dn;i  al  monarch*  now  is  gone. 

I  shrink  no  more  before  the  « 


216  L.   II.   <;rm/,  [1904. 

Of  my  retainers.     Poverty  be  mine; 

But  riches,  fleeting  as  the  lightning's  gleam, 

Be  multiplied  to  thee  that  era  vest  them! 

[19]  DK  \ATII.AK  A.  Is  the  Earth  despised  by  thee,  she  that 
was  won  by  thee  in  weal  and  that  doth  joy  thy  heart  in  every 
wise  ? 

K ING.     How  is  she  despised  if  I  was  honored  of  her  ?    Behold, 

Straightway  the  Earth  forgetteth  her  dead  loves, 

As  they  were  little  loyal  or  were  false. 

E'en  though  they  worshipped  her,  she  mocketh  them 

Before  all  people,  and  saith  unto  them, 

"Now  sleep  ye  on  my  breast!"  Yea,  harlot-like, 

The  Earth  rejoiceth  all,  to  all  is  false. 

Nay,  more, 

.May  she  have  little  joy  for  all  her  lore! 
She  hates  the  hero  that  doth  seam  her  flesh1 
With  hoofs  of  chargers  galloping  to  war, 
The  while  she  revels  in  the  gushing  blood 
From  his  rent  body  that  is  slain  for  her. 

DEVATILAKA.     Sire,  who  leaveth  a  throne  won  by  righteous- 
ness and  gained  by  many  an  incarnation  ? 
KING  (smiling). 

Why  "Sire"?    The  pain  of  fevered  pride  is  past, 

Asceticism  drives  all  grief  afar, 

Nor  do  I  dread  misfortune's  arrows  now; 

Yea,  beggar  through  I  be,  I  am  a  lord — 

All  passion  conquered,  I  have  won  my  peace ; 

Now  can'st  thou  say  that  all  joy  is  not  mine  ? 

DEVATILAKA.  Heaven  forbid!  How  can'st  thou  desert  thy 
weeping  kinsfolk  ? 

KIXG.  Kinsfolk  that  are  truly  good  are  pleased  by  the 
change  in  one  whose  thoughts  are  bent  on  the  world  beyond, 
while  others 

Weep  with  their  eyes,  but  in  their  hearts  rejoice, 
Mocking  the  king  in  secret  on  his  throne 

1  Apparently  with  an  erotic  sub-meaning  ;  cf.  Schmidt,  Beitr&ge  zur 
indischen  Erotik,  478-496. 


Vol.  xxv.]        The  Bhin't,'/,.!,';,,;.-.'..!.!  of  //<//v/i/ira.  217 

And  railing  on  him  in  his  majesty  : 

If  these  be  kinsmen,  what  would'st  thou  call  foes? 

[20]     DEVATILAKA.     O  Sire,  if  she  that  cometh  after  thee  is 
such,  how  shall  these  or  any  others  endure  ? 

KIN... 

To  say  that  "  These  be  mine  or  I  am  their-  n 
Are  words  of  folly;  madness  'tis  to  love 
Son,  friend,  or  kinsman  more  than  all  besides; 
But  now  infatuation's  fled  from  me, 
And  every  chain  that  bound  me  falls  away. 

DEVATILAKA  (sadly).     O  Fortune  of  kings,  thou  art  slain! 
KIN...     She  is  slain  indeed,  who  was  associated  with  great 
agony  !     Lo, 

Of  venom  born,  unstable  as  the  sea, 
The  twining  fire  of  hell  that  burns  below; 
Ne'er  could  she  touch  the  gentle  stars  on  high, 
Or  know  the  beauty  of  the  moon's  soft  sheen. 

And  again, 

E'en  Xahusa  fell  from  his  kingly  throne, 

The  moon  brought  shame  upon  his  teacher's  spouse, 

Indra  seduced  the  wife  of  Gotama, 

While  Bali  sank  unto  the  lowest  hell; 

And  \'-i  \\«-  fools  would  win  t<>  Fortune9!  port 

Across  the  falsely  rolling  seas  of  life, 

Though  none  may  ever  reach  that  fateful  shore. 

I)  M.AKA.  Thru  l»e  there  a  series  of  successes  for  the 
fortune  of  the  kin.u  in  his  absorption  in  the  propitiation  of  the 
d.-ities  whose  favor  is  shown  in  the  world  beyond  ! 

KIN...  >n  vans1  may  he  honored  only  hy  knowledge 

of  the  Supreme  Spirit,  why  win  the  favor  of  other  divinities  ? 
«-d  of  many  words  ? 

I      I   1..-  mm.-  nwn  h»nl.  what  ask  I  m- 

Or  doth  the  l.la/in-_r  tlanie  mi—  CUM  |  .....  r  -park, 

'I'll.-  radiant  moon  tin-  tire-fly'-  1  reinl.lin^  li^'l.1 


1  Referring  to  Visnu  (see  below,  p.  298),  or  perhaps  to  Brahman,  as  in 
Manu,  the   Viiyu  l*urana,  and  the  Vi>nu  Pnr  (final 

Sanskrit  Tcjrtt.  i.»  85,  60,  76,  and  also  the  (late)  Nardyana-Upani^ad, 
translated  by  Deusaen,  Sechzig  UpaniahadTi  del  Veda,  747-749. 


218  L.  H.   £,-,/;/,  [1904. 

When  starved  a  monarch  for  a  beggar's  food  ? 
Doth  Ganges'  stream  need  springs  terrestrial, 
Or  immortality  earth's  healing  herbs  ? 
Nfiruvuna,  thou  Self-Existent  Soul, 
If  thou  art  mine,  I  reck  no  gods  besides. 

DEYATILAKA.     Aye,  granted,  Sire!     Yet  even  thus  thy  lore 
will  bring  thee  little  gain,  who  hast  delighted  in  the  pleasure  of 
this  world  in  thy  youth,  and  in  thine  age  hast  no  more  desire. 
[21]     KIM;  (Km ///////).     Let  me  tell  thee  of  the  contradictori- 
ness  of  worldly  bliss.     Lo, 

We  boast  that  we  be  lords  of  earthly  joys 
That  conquer  us  e'en  in  our  victory; 
'Tis  they  that  are  our  tyrants,  dooming  us, 
Outworn  and  useless,  unto  direst  shame. 

Nay,  more, 

In  vain  is  each  distinction  thou  would'st  make 
'Twixt  venom  and  the  world  corporeal ; 
True  wisdom  only  is  that  which  discerns 
Between  the  finite  and  the  Infinite. 

And  again, 

Ah,  slay  thy  love  of  earth  now  in  thy  youth, 
Or  it  will  curse  thee  till  thy  dying  day. 

Lo, 

The  firmness  of  thy  teeth,  thy  raven  locks, 
The  light  within  thine  eyes,  thy  body  soft, 
And  all  thy  days  are  doomed  to  die  of  age, 
While  hope  alone  shall  live  to  mock  at  thee. 

DEVATILAKA.     Alas,  what  can  be  done  ? 

GORAKSANATHA.  Sire,  by  my  ascetic's  powers  I  will  bring 
to  life  thy  love  that  caused  thy  renunciation,  and,  leaving  thee 
with  her  alone,  will  remove  thy  disgust  of  life.  (Takes  the 
KING'S  hand  and  walks  about) 

DEVATiLAKA^'oy/w^y).  I  will  prepare  them  a  place  of  meet- 
ing here. 

(Exeunt  omnes) 

END  or  ACT  IV. 


Vol.  xxv.]         The  Bhnrtri.  •?<!  »f  Ilirihurn.  219 

ACT  V. 

-•rseverall;/  \\\\\\v\\\\\,  raUedfrom  thedead^andthe'Ki^G) 

BHANUMATI.  Sire,  my  limbs  fail  me;  support  me!  (Tries 
to  embrace  him.  He  repels  her.  [22]  In  embarrassment) 
Si  r.-,  why  art  thou  averse  to  me  ? 

KIN-,.     Averse  or  yet  perchance  not  averse. 

BHAXUMATI.  How  canst  thou  be  aught  but  averse  that  wilt 
not  touch  me  ? 

l\  ere. 

If  I  should  die,  then  thy  life  too  must  pass, 
I'.ut  from  that  doom  I  fain  would  keep  thee  safe 
By  vows  that  win  me  immortality. 

BHANI  M\H  (''/'  f>  /•/••»/•,  aside).  Surely  he  wisheth  to  desert 
me!  Alas,  how  can  I  avert  this?  Well,  I'll  try!  (Look*  <>' 
the  KIN.,.  /'  igning  to  tremble  //•/>//  <nnjer) 

KIN.,  (aside). 

Why  doth  she  cast  that  baleful  glance  on  me, 
More  deadly  than  the  venom  of  the  fiends, 
That  o'er  and  o'er  hath  plunged  my  very  soul 
Deep  in  the  blackness  of  the  pit  of  sin. 
.  more, 

Thrice  evil  is  the  lure  of  woman's  eyes 

That  $nare  the  hearts  of  all,  e'en  of  the  sage  — 

1  1"\\  then  can  I,  whom  madness  dooms,  escape  ? 

BHAXUMATI    (asidf^  ,i'»/f"lly).     My   lord  seemeth  almost  in- 
dined  toward  me!     (Again  looks  at  him,  feigning  a  sti, 
KIN.,  (averting  his  eyes).     Enough  of  this  side-long  leer! 

While  M'.T  my  In-art  thr  mi>t  of  folly  lay, 
fawn-soft  glances  ravished  my  sick  soul. 

[23]     Kit  \Ni-MATi  (tcin'f»n>/  1.    DSirei     ll..\v  <-han^'.l  th<»u  art! 

.... 


:ht  ran'-t  tlmii  win  with  Miiiles  or  gain  with  tears; 
-»ugh  of  words  of  love,  lament  no  mot 
Lo,  I  reii'Miiir.'  th»-  vain  gauds  of  this  world, 
And  all  earth's  sorrows  fall  i'r..m  me  at  last 
O  wife  so  fair,  vain  are  thy  blan<lMim<  nts! 


220  L.  H.  Gray,  [1904. 

Nay,  more, 

If  Wisdom  be  my  staff,1  and  Self-control, 
E'en  Rambha  hath  no  power  over  me ; 
And  if  my  soul  bo  j>uro,  nor  Mcnnkfi 
Nor  Love  with  blunted  dart  can  wound  me  then ; 
Each  passion  conquered,  lovely  UrvasI 
Herself  could  never  lead  from  virtue's  way; 
And  if  Delusion,8  that  I  once  held  dear, 
Be  shaken  off,  I  fear  not  woman's  wiles. 

BHANUMATI.  Yet  even  so,  Sire,  thou,  who  art  like  Janaka,8 
may'st  easily  gain  knowledge  in  thy  very  home. 

KING.  Nay,  Janaka  and  the  rest  won  while  yet  alive  the 
release  they  had  merited  through  many  births,  but  that  may  not 
be  my  lot,  with  my  crude  attachments  to  the  joys  of  earth. 
And  thus, 

I  shall  abide  no  more  within  that  home 
Which  stays  me  from  my  holy  teacher's  lore, 
Mine  only  guide  from  earth  to  realms  above. 

Even  though  I  gain  truth,  I  cannot  practise  it  perfectly  in  my 
palace,  for, 

Lo,  one  by  one  our  wishes  fade  and  die, 

The  while  with  greater  love  our  fond  hopes  cling 

To  that  which  still  remaineth  unto  us; 

Thus  Karma  bringeth  man  his  bitterest  pain, 

And  woundeth  evermore  his  bleeding  heart. 

Alas,  the  evil  of  it! 

Asceticism's  fervor  I  sought  not, 

And  lo,  my  soul  must  burn4  forevermore. 

I  have  acquired  rich  treasure  of  this  world, 

But  not  the  peace  that  dwells  in  hermits'  caves; 

1  rambhd,  feminine  to  pun  with  the  following  Rambha,  who  was,  like 
Menaka  and  Urvasi,  a  nymph  of  superhuman  and  seductive  loveliness. 

*  mdyd,  also  feminine. 

8  See  the  material  collected  by  Muir,  OST.  i.2  426-430,  regarding  this 
king,  who  in  his  own  station  succeeded  in  surpassing  the  Brahmans  in 
theological  learning,  and  became  a  Brahman  himself. 

4  Reading  prataptafy  for  prataptdh.  Cf.  Vdirdgya-Sat.  12-13  (Ind. 
Spr.  4631,  2015). 


Vol.  xxv.  J        The  Bhartrharinirveda  of  ///////"/</. 

The  evil  of  the  night  I  know  too  well, 
But  not  the  joy  that  comes  at  holy  ev«-  : 
All  folly  I  have  moved  to  sate  my  lusts, 
But  Him  that  moveth  not,1  I  may  not  move. 

(     \\',i!lc*   '!>'•,,,/,    ,i,',  /•///,,/  ///.s-  f,i 

I  ;  1  1  \  \  CM  ATI.       Deceiver,    why    dost    thou    leave    me  ? 
teAea  //;,//  t,:/  ti,,  /,,,,,  ofkU  '7o,,x-,  //•/,/,-/<  f/,,  KIX<;  otoufofu 
as  he  yots.     ]>H.\M  MA  if  now  ///,«//«///.<  <>'  A*'*  feet) 

KIN.,  I.X-/../Y.///;/  "//<//•//;/».      Ha,  thou  woman  full  of  evil! 

Thou  art  a  mass  of  marrow  ami  of  filth, 

All  foulness  lurks  beneath  thy  hairy  skin 

That  clothes  like  rags  the  bones  thy  sinews  bind  — 

No  tongue  could  tell  what  vileness  dwells  in  thee  ! 

Nay,  more, 

I  will  not  touch  thy  rounded  cheek,  wherein 

Death  doth  abide,  as  in  thy  swelling  breast  ; 

\  "i-  will  I  kiss  thy  mouth,  saliva-filled: 

What  are  thy  bones,  thy  flesh  ?     Should  I  embrace 

A  bellows  filled  with  some  plague-laden  air  ? 

If  what  we  cast  in  the  foul  draught  we  loathe, 

Why  not  hate  woman,  viler  and  more  vile  ?* 

.  /'  •'"'•.-<  /,/>•  Ian,,  I  (ucay.     BHANUMATI  /<///>•  //-,,/,;„,/  ,,t  his  feet. 
Aside,  «//»////)      I  low  hard  to  subdue  the  passions! 

Kxrc'pt  my  will  be  made  of  adamant, 
How  can  I  conquer  every  earthly  lust  ? 


DEVATILAK  \  i 

DK\  \III.\KA.  The  king  seemeth  to  waver.  Now's  my 
cbanr.  !  i  Afi-.-'Hiches)  Please  the  queen  henceforthl  Alas, 
why  dost  thou  ren-'im,  «  the  delights  of  her  afft'<  ti..n  y 

KIN.,  (rebating  J"'.«feet). 

\N  oman  gives  joy  to  fools  a  littlr  iini<  . 

Hut  at  the  last  doth  bring  them  cmllrss  woe; 

.-t.-r  than  wim-  her  ri|.c  lips  MMMII  to  mm. 

arc  more  deadly  than  th<-  \rmmir<l  cup, 
Ami  thu^  they  seek  her  wlmm  they  most   should  shun. 

1  The  All-Soul.  *  Cf.  V&irAgya-Xat.  19  (Ind.  Spr.  7186). 


222  L.  H.  G r,'./.  [1904. 

[25]     And  again, 

Thy  valor  she  destroys,  thy  wealth  she  \va>u-s. 
Maddens  thy  heart,  and  makes  thy  foot  to  slip, 
Then  mocketh  thee  when  thou  hast  done  her  will. 
Thy  kinsfolk,  dear  as  life,  she  doth  estrange, 
And  bringeth  lusty  youth  to  doddering  age — 
All  this  doth  woman  do,  man's  deadliest  bane ! 

BHAXUMATI.     Alas,  where  have  our  caresses  vanished  ? 
KING. 

"One  yet  more  dear  than  thou  hath  come  to  me; 
As  dew  upon  the  lotus  is  his  glance, 
E'en  though  thy  smile  doth  seem  ambrosia ; 
Strong  was  our  love,  but  now  a  little  while, 
Fierce  as  the  flames  that  through  the  forest  rage, 
Must  be  our  pain  of  parting  " — Such  the  signs 
Of  youth's  disease  that  endeth  but  in  death. 

DEVATILAKA.     Sire,  how  is  youth  a  disease  ? 

KING.     Hearken,1 

It  causeth  love,  a  fever  hard  to  bear, 
Maketh  thine  eyes  to  waver,  swells  thy  frame 
With  passion,  worketh  every  evil  change 
Whereat  thy  friends  lament,  because  of  her 
Who  bringeth  this  destruction  on  thy  youth. 

BHAXUMATI  (Pretending  secresy,  toward  the  wings).  Vasan- 
tika,  bring  our  child  here ;  put  him  before  us  and  I  will  dispel 
my  lord's  madness. 

KING  (aside).     This  will  indeed  be  hard  to  bear! 

[26]         (Enter  the  CHILD*  who  stands  near  his  mother) 

BHANUMATI  (choking  with  sobs  as  she  holds  the  CHILD  before 

the  KING).     Sire,  who  now  will  rear  this  child  ? 
KING  (filled  with  the  pain  of  renunciation,  aside). 

Sages  there  are  indeed  who  are  so  great 
That  they  may  win  Discrimination's3  bliss; 

1  Of.  Srngdra-Sat.  50  (Ind.  Spr.  5728). 

*  See  Jackson,  '•'  Children  on  the  Stage  in  the  ancient  Hindu  Drama," 
in  The  Looker-On,  iv.  (June,  1897),  509-516. 

3  kaivalya,  viveka,  the  technical  terms  for  the  complete  isolation  of 
soul(purusa)  from  matter  (prakrti),  which  brings  final  release  from 
reincarnation,  Muller,  406,  438  ;  Garbe,  Philosophy  of  Ancient  India,  15. 


Vol.  xxv.]       77,,  /;//</  /•>•/•/«//•/,/  ;/•/•>,/,/  ,,/••  /A/,-;/,,//-,/. 


Yet  if  e'en  they  must  guard  'gainst  children's  smiles, 
How  can  I  e'er  suppress  a  father's  love  ? 

DKVAMI  AKA  (.tln.'.st  ,/»<//"//;/).     Sire,  now  answer! 
KIN.,.      Why  be  anxious  for  the  protection  of  a  foe  ? 

Whence  comes  this  knowledge  of  life's  mystery 
That  now  I  see  a  second  self  in  him  ? 
Oh,  wherefore,  since  renunciation's  won, 
Should  birth  and  death  endure  in  weary  round, 
And  I  again  beget  myself  to  die  ? 

Grant  I  would  produce  new  life,  even  so, 

'Tis  Fate  alone  that  ruleth  over  all, 
N«ir  lives  the  man  who  may  a\«  -rt  its  will, 
If  he  leaves  Visnu,  Lord  of  Truth  above, 
Or  slayeth  Brahmans  bidden  as  his  guests. 

DEVA  1  11  AKA  (noln'.itu,,!  t/,»  Cini.n).     Ah,  pity  him! 

Yea,  call  him  nigh,  athrob  with  tender  lo\.  . 

His  tiny  garments  Hutti  iin<_r  in  the  breeze! 

Oh,  husband,  King,  who  in  the  years  to  come 

Will  take  this  little  child  upon  his  knee, 

And  with  his  hand  sweet  with  myrobalau 

Wipe  with  his  mantle's  hem  the  dust-stained  cheek 

Of  thy  one  babe  who  smiles  on  thee  today  ? 

KIN,,  |,  /*;./,  i.      \Vrhose  heart  would  such  tricks  m<> 

Yon  fleeting  soul,  defiled  with  sin  and  shame, 

Would  <lull  the  lustre  of  my  purity. 

Nay,  more, 

What  reck  I  of  a  son,  a  loathsome  w<>nu 
Drawn  from  an  ulcer  l'«»lk  call  womankind  ? 

[27]     DKV  \IM.\K  \.     Sire,    the  wise  men  say  that  sons  are   the 
highways  to  heaven's  bliss. 

KIN... 

|.  a  ill's  reward  t«»  pain's  destruction  tends, 
LIU-HILT  us  <>u  l.y  t'al>e  hopes  to  .»iir  doom; 
I'.iit  Fate  is  miglr  .-n  this  u,,,-, 

And  sages  live  l.ut  1W  the  peace  divine  — 
'I'hus  seeming  SOIIMU  makes  for  greater  joy. 


224  L.  H.  Gr,n/.  [1904. 

So  philosophers  say:   "How  many  the  bitter  days  of  sorrow, 
how  great  the  blessed  light  of  bliss!"     And  again, 

Each  drop  in  the  vast  ocean  of  Brahm's  peace 
Is  joy  whereby  my  soul  doth  pass  to  heaven ; 
Earth's  poor  delights  my  spirit  craves  no  more. 

DKVATII.AKA.     Alas,  what  will  become  of  thy  fortune  and  all 
besides  that  depends  on  the  king  ? 
KING. 

Let  Fortune  dwell  with  him  who  longs  for  her; 
From  me  both  love  and  hate  are  passed  away. 

(Sows  reverently) 

Oh,  pardon  me,  ye  righteous  Brahman  host, 
For  that  dark  folly  where  I  dwelt  so  long ; 
But  now  your  wisdom  slays  mine  ignorance 
And  guides  my  soul  unto  the  Godhead's  rest. 

DEVATILAKA.     Sire,  this  bearing  is  hard  for  any  to  sustain, 
even  for  thee ! 
KING. 

Henceforth  I'll  wander  where  my  fancy  leads ; 
My  food  shall  be  bestowed  by  pious  hands, 
My  hermit's  cloak  shall  be  mine  only  couch, 
My  dwelling  'neath  the  shadow  of  the  trees. 
The  darkness  of  life's  sorrow  fades  away 
Before  the  brightness  of  the  way  of  peace — 
Through  cold  and  heat  my  worship  shall  be  His, 
And  even  in  this  world  I'll  win  to  joy; 
How  could  such  bliss  come  to  an  earthly  home  ?* 

Moreover,  enough  of  this  burden's  restraint!     Lo, 

Life's  but  a  drop  in  the  vast  stream  of  Time 
That  sweeps  with  mighty  current  on  to  death ; 
[28]      A  little  while  it  will  abide  with  thee, 

But  when  it  fain  would  pass,  ah,  stay  it  not! 

Nay,  more, 

To  him  who  hath  attained  to  Wisdom's  bliss, 
The  wealth  and  power  of  the  world  are  naught, 

1  Cf.  Vairdgya-Sat.  21,  30,  33,  51,  77,  84,  100  (Ind.  Spr.  4372,  720,  7228, 
4019,  4772,  4585,  1956). 


Vol.  xxv.]        The  Bhartrharinirveda  of  Harit, 

Nor  can  their  vanity  deceive  his  soul 

\\  ho  knoweth  that  their  reign  o'er  him  is  done. 

Consider  yet  again, 

Strange  is  this  motley  world  wherein  we  dwell, 
A  blot  upon  the  tablet  of  the  sky, 
Born  of  the  doubts  of  God  the  Artisan ; 
To  some  'tis  one  long  dream  of  agony, 
While  others  call  it  by  Delusion's  name 
Or  eVn  a  phantom  city  of  the  clou<l>. 

GOKAK- AN  \  i  ii A.'  Good,  my  son,  good!  Thou  hast  sur- 
passed all  souls  that  share  in  Nlry&DJtl  Kxerllmey,  enough  of 
thU  restraint  of  the  irrestrainable!  Let  this  prince'  be  conse- 
crated to  his  kingdom.  I  shall  uphold  the  king  who  favoreth 
its  protection. 

DEVATILAKA  (.</';//"'/';/).  Then  let  your  majesty  give  the  com- 
mandment! 

<r,ll\\l    MAT!    ,r,,j,s,    ,,,',,•<••,,,,,     iritl,   ;// 

GORAK>A\  \  i  ii  v.  La<ly,  tlntu  shalt  be  united  with  thy  lord 
again  in  the  instant  of  his  immortality.'  (To  the  KING)  Sire, 
can  I  do  thee  service  more  ? 

KIN...      Sir.  heiieefnrth  all  is  well. 
GOK  A  K  -  \  \  \  1 1 1  v .     So  be  it  then ! 

May  righteous  «lee«ls  l»e  Messed  iWevermmv. 

Long  live  our  monarch  in  his  subjects'  love, 

Sweet   fortune  smile  on  every  ix.Kle  soul; 

An.l  while  a  host  of  friends,  by  wisdom  won. 

Applau.l  the  virtues  he  hath  writ  lu-rein, 

May  this  song  of  the  banl  Harihara 

Kind  grace  and  favor  with  his  :m<liri. 

KM-  0 1 '  ACT  V. 
//.,-,    ,„,/,///  tl,,    i>l,i,/  .rritt.i,    hi/   the  noble   ll<n-il<.ira    Upa- 

•'•'I    '/'/<•     I.  rtion  of  lih'ii-trh'ii'i. 

1  There  is  no  stage-direction  to  mark  his  entrance.  As  he  has  evi- 
dently listened  to  the  long  conversation,  he  may  have  com*  ,  .n  u  ith  the 
King  at  the  beginning  of  the  act.  *  The  chil.i 

1  An  interesting  modem  parallel  is  tl  .ii  t.-urth  picture  of  the 

fifth  act  of  The  Darling  of  the  Qods,  representing  the  reunion  of  Yo-San 
with  her  lover,  Prince  Kara,  in  Heaven  after  a  period  of  a  thousand 
yean,  when  she  has  expiated  her  attempt  on  earth  to  withhnl.l  him  from 
his  duty  as  leader  of  the  Samurai. 


226 


APPENDIX. 

The  life  of  Bhartrhari  as  to/'/   />>/   JA/v  ////////  Roger. 

[217]  Desen  Barthrouherri  is  gheweest  een  Soon  van  eenen 
Sandragoupeti  Naraja.  Van  desen  Sandragoupeti  verhalen  sy  dat 
hy  soude  zijn  geweest  een  Bramine,  ende  soude  ghehadt  hebben 
vier  ghetroude  Vrouwen,  doch  yder  van  verscheyde  order  oder 
Geslachte,  de  eene  van  de  order  der  Bramines,  de  ander  van  de 
order  der  Settreas,  de  derde  van  de  order  der  Weinsjaes,  de 
vu'rde  van  de  Soudraes  :  ende  by  yder  soude  hy  een  Soon  ghehadt 
hebben.  Van  de  Bramenesche  een  Soon  ghenaemt  Wararoutji; 
van  de  Settreasche  een  Soon  ghenaemt  Wickerama-arca  ;  van  de 
NYi'injasche  een  Soon  ghenaemt  Betti;  ende  van  de  Soudrasche, 
desen  gheseyden  Barthrouherri.  De  eerste  soude  gheworden 
zijn  een  wijs  Man,  die  een  deel  van  den  Vedam,  dat  is,  haer 
V  V  ot-boeck,  heef  t  verklaert,  ende  geschreven  van  den  loop  des 
Hemels.  Den  tweeden  soude  geworden  zijn  een  Koninck,  die 
machtigh  is  gheweest;  ende  den  derden  soude  sijn  Raet  geweest 
zijn.  Den  vierden,  welck  is  gheweest  den  gheseyden  Barthrou- 
herri, spude  oock  geweest  zijn  een  wijs  ende  verstandigh  Man, 
ende  heef  t,  na  haer  segghen,  ghemaeckt  drie  hondert  Spreucken  ; 
hondert  van  den  wegh  na  den  Hemel,  hondert  van  den  rede- 
lijcken  ommegangh  der  Menschen,  ende  'hondert  Amoureuse. 
Sy  seggen  dat  hy  dese  tot  verlichtinghe  der  Menschen  heeft 
ghemaeckt,  ende  vermits  dat  de  Boecken  ontalbaer  waren,  dat 
hy't  mergh  daer  uyt  heeft  getrocken,  ende  in  korte  Spreucken 
voor-ghestelt.  Yeder  Boeck  is  af-gedeelt  in  thien  Capittelen  : 
ende  yeder  Capittel  begrijpt  thien  Spreucken;  doch  in  twee 
Capittelen  suit  ghy  bevinden,  dat  de  thiende  Spreucke  ont- 
breeckt,  mits  dat  se  oock  in  den  Originelen  niet  en  was,  waer 
uyt  dese  Spreucken  my  den  Bramine  Padmanaba  heeft  vertaelt, 
uyt-gheseyt  de  Amoureuse  die  hy  om  eenighe  reden,  soo  het 
scheen,  my  niet  en  wilde  verduytschen.  Desen  Barthrouherri 
is  in  den  eersten,  segghense,  seer  tot  de  wellust  der  Vrouwen 
gheneghen  gheweest,  ende  is  ghetrout  gheweest  met  drie  houdert 
Vrouwen.  Doch  den  Vader  van  den  gheseyden,  de  doot  nakende, 
heeft  sijn  vier  Kinderen  tot  hem  gheroepen,  ende  hy  verghe- 
noeghde  hem  seer  [218]  over  de  drie;  maer  met  een  droevigh 
ghelaet  sach  hy  Barthrouherri  aen,  de  welcke  een  Soudra  was; 


Vol.  xxv.]        Ttte  lUi'irtrharinirvedaof  Hurtlotr-i.  227 

want  dewijl  dat  hy  soo  seer  tot  de  Vrouwen  was  gheneghen, 
ende  soo  veel  der  selve  hadde,  soo  vreesde  hy  dat  hy  een  groot 
Gheslaght  na  sich  soude  laten,  die  langh  na  hem  overigh  souden 
zijn.  't  Welck  hem  gheen  kleyne  droefheyt  en  was :  want  >y 
zijn  van  gbevoelen  dat  de  levende  Kinderen  uyt  een  Braminische 
\ K'ii\\(  gheteelt  door  hare  goede  wercken  hare  Ouders,  de 
welcke  overleden  xijn,  kon  111*11  tc  recht  brengheri,  ende  voor 
haer  den  Ilemel  verdienen,  oock  selfs  uyt  de  Helle  verlossen. 
M  r  ter  contrarie,  dat  so  yeinant  Kinderen  uyt  ren  Soudrasche 
\  IMIIU,  \.i\\rtkt  heeft,  dat  de  selve,  so  lange  daer  eenige 
nakomeliugen  van  overigh  /ijn.  van  den  Hemel  verstecken  blijft. 
Soo  dat,  of  wrl  lu-t  «KMI  Hraniines  geoorloft  is  met  een  Sou- 
drasche  Vrouvv  te  trouwen,  nochtans  houden  sy't  voor  groote 
schande  ende  sonde  uyt  den  Soudraes  nakomelingen  te  hebben. 
Doch  Barthrouherri  merckende  de  droefheyt  MJH>  Vaders,  heeft 
sirh  l»rirc\rn  Kuytt-n  lu-t  oocrli  sijncs  YadiTs,  in  rrn  ander  ver- 
treck,  ende  heeft  sich  het  hayr  laten  afscheereu,  ende  hy  nam 
een  root  kleet  als  een  Sanja>i.  «-n«lr  in  <lu><lanigen  gewaet  quam 
hy  wederom  by  sijn  Vader,  'twelck  den  \7ader  siende  is  seer 
vergenoeght  geworden,  ende  beloofde  hem  dat  hy  soo  langh 
soude  leven  als  de  VVerelt  soude  zijn  (sy  seggen  <lat  hy  <>n>idit- 
baer  als  een  Engel  op  de  VYrivlt  vrrkeert).  Daer  na  siju 
Vader  overleden  zijnde,  soo  heeft  hy  sich  begeven  om  de 
Werelt  te  besoecken,  doch  de  drie  hondert  Vrouwen  volghden 
hem  na;  doch  hy  seyde  tot  haer,  ick  en  magh  niet  nicer  met  u 
verkeeren,  Mijft;  doen  seyden  sy,  wat  sal  «'ii*  \vt-scn  ':  \\-.\\\\  \\\ 
sullrn  VVeduwcn  /ijn  ?  doen  seyde  hy,  ghy  moght  yeder  een 
Man  soecken,  en  trouweu,  en'de  ten  sal  voor  u  geen  sonde  /ijn, 
ende  dit  sal't  Geslacht  van  <lrie  hondert  /ijn;  endi*  sn<»  \\aniu-cr 
u  liaer  Man  komt  te  verlii-M-n  in  dit  <J«->lnrht,  ten  sal 
geen  schande,  noch  sonde  zijn,  dat  -I*  \  ...u\\  aixlrnnael  tr«n 
ende  dit  Gheslacht  werden  de  ( 'au\\  n-a^  _urli*'niM-nit  :  \\ »  1«  k  is  een 
Geslacht  onder  de  Soudraes,  ende  is  een  seer  groot  Geslacht,  ja 
wel  het  grootste  ondn  •!••  S..u,lia.>  in  irlu-tal,  want  alle  andere 
mogen  in  dit  Gheslacht  aenghenomen  werden :  daerom  sy  oock 

dat  het  is  als  « I  w  «-lrk  IK  t  water  van  allr   Ki\  i 

-larr  in  Innj.rn,  mitfaiight. 


228  L.  H.  Gray*  [1904. 


TRANSLATION. 

[217]  This  Barthrouherri  [Bhartrhari]  was  a  son  of  a  certain 
Sandragoupeti  Nanija  [Candragupta  Nrirfiyana(?)].1  Of  this 
Sandragoupeti  they  say  that  he  was  a  Bramin  [Brahman],  and 
had  married  four  wives,  but  each  of  a  different  rank  or  caste, 
the  one  from  the  rank  of  the  Bramines,  the  other  from  the  rank 
of  tlu'  Si-ttivas  [  Ksatriyas],  the  third  from  the  rank  of  the 
Wrinsjas  [Vaisyas],  the  fourth  from  the  Soudras  [Siidras]:  and 
by  each  he  had  a  son.  Of  the  Bramin  a  son  named  Wararoutje 
[Vararuci];  from  the  Settrea  a  son  named  Wickerama-arca 
[Vikramarka,  Vikrama] ;  from  the  Weinsja  a  son  named  Betti 
[Bhatti];2  and  from  the  Soudra,  the  Barthrouherri  aforesaid. 
The  first  is  said  to  have  been  a  wise  man,  who  explained  a  por- 
tion of  the  Vedam,  that  is,  their  Knowledge-Book',  and  wrote 
of  the  course  of  the  heavens.  The  second  was  a  king,  who 
was  mighty;  and  the  third  was  his  counsellor.  The  fourth, 
which  was  the  Barthrouherri  aforesaid,  was  also  a  wise  and 
understanding  man,  and  made,  according  to  their  words,  three 
hundred  sayings ;  a  hundred  of  the  way  to  heaven,  a  hundred 
of  rational  association  with  mankind,  and  a  hundred  amorous. 
They  say  that  he  made  these  for  the  illumination  of  mankind, 
and  since  books  were  innumerable,  that  he  drew  the  marrow 
from  them,  and  presented  it  in  short  sayings.  Each  book  is 
divided  into  ten  chapters :  and  each  chapter  contains  ten  sayings ; 
but  in  two  chapters  ye  shall  find  that  the  tenth  saying  is  lack- 
ing, since  it  was  not  in  the  original,  wherefrom  the  Bramin 
Padmanaba  [Padmanabha]3  translated  to  me  these  sayings, 
besides  the  amorous  ones  which  he,  on  account  of  certain 
phrases,  as  it  seems,  would  not  render  for  me.  This  Barthrou- 

1  Apparently  either  Candragupta  I.  (reigned  319-c.  350)  or,  more  proba- 
bly, Candragupta  II.  (reigned  410-415),  Duff,  Chronology  of  India,  27-30, 
283;  Macdonell,  Sanskrit  Literature,  320-321.  Both  these  kings  also 
bore  the  title  of  Vikramaditya,  which  explains  the  fact  that  Vikrama 
is  called  Candragupta's  son  below.  The  tradition  that  the  poet  was  at 
Vikrama's  court  is  of  interest  here. 

9  It  is  worth  noting  that  some  commentators  ascribe  the  Bhatfikdvya 
to  the  grammarian  Bhartrhari,  Macdonell,  329. 

*  An  outcast  Brahman,  but  evidently  a  man  of  intelligence  ;  cf.  the 
preface  of  Sceperus  to  the  Open-Deure,  4-5. 


Vol.  xxv.]        The  Bhartrharinirveda  of  Harihara.  229 

herri  at  first,  they  say,  was  much  inclined  unto  luxury  with 
women  and  married  three  hundred  wives.1  Nevertheless,  the 
father  of  the  aforesaid,  death  approaching,  called  his  four  chil- 
dren to  him,  and  rejoiced  exceedingly  [^18]  over  the  three;  but 
with  a  sad  countenance  he  looked  on  Barthrouherri,  the  which 
was  a  Soudra;  for  that  he  was  so  much  inclined  unto  women, 
and  had  so  many  of  them,  therefore  he  feared  that  he  would 

alter  him  a  great  lineage,  which  should  long  remain  after 
him.  The  which  was  no  small  sorrow  to  him :  for  they  are  of 
opinion  that  tin-  living  children  born  of  a  Bramin  wife 
through  the  ir<»«"l  works  of  their  |.arent>.  tin-  which  survive, 
can  bring  them  to  the  right,  and  win  heaven  for  them,  and 
deliver  them  from  hell.  Hut  on  the  contrary,  that  whoever  lias 
begotten  children  by  a  Soudra  wife,  that  he,  so  long  as  any 

ndants   survive,    remains   deprived   of  heaven.     So    that, 

though  it  is  permitted  the  Bramins  to  wed  a  Soudra  wii'» •. 
nevertheless  they  hold  it  for  great  shame  and  sin  to  have  descen- 
dants by  the  Soudras.  Nevertheless  Barthrouherri,  marking  the 
sorrow  of  his  father,  went  from  the  sight  of  his  father  into 
another  room,  and  let  shear  off  his  hair,  ami  he  took  a  red  robe 
as  a  Sanjasi  [Sannyasi],  and  in  such  raiment  he  came  again  to 
his  father,  the  which  his  father  seeing  was  very  well  content, 
and  promised  him  that  he  should  live  so  long  as  the  world  should 
be  (they  say  that  he  goes  about  the  world  invisible  as  an  ani 
Thereafter  his  father  being  dead,  he  went  to  see  the  world,  but 
the  three  hundred  women  followed  after  him;  but  he  said  unto 
them,  I  may  have  no  more  to  do  with  you,  remain ;  then  said 

what  shall  become  of  us  ?  for  shall  we  be  widows  ?  then 
said  he,  ye  may  each  seek  a  husband,  and  wed,  and  it  shall  he 
DO  sin  for  you,  and  it  shall  be  a  caste  of  three  hundred ;  and  so 
whenever  a  woman  comes  to  lose  her  husband  in  that  caste,  it 
shall  be  no  shame,  nor  sin,  that  the  woman  marry  airain,  and 
;amily  i*  called  ('auwn-  [Kafir*].-'  which  is  a  caste  among 

1  Thus  one  wife  for  each  veree  of  his  poems.  This  legend  recalls  the 
analogous  one  told  of  Amaru,  the  greatest  epigrammatic  poet  of  India 
excepting  Bhartrhari,  who  is  said  to  have  had  a  hundred  wives  corre- 

mdred  stanzas  of  his  *ataka.    See  Simon, 
Ueber  die  Handachriften  und  Recensiontn  de*  Amarn^ataka,  18. 
''Infidels/  and  hence  apparently  ap|>li*-<i  here  to  outcaste  dudras. 
was  borrowed  by  the  Portuguese  from  the  Arabs  who  apply 
to  all  pagans.    Padmanabha  used  Portuguese  in  his  conversations 
VOL.  xxv.  17 


230  Gray,  J}/ixrt,'h<irinirveda  of  If  a  ri /tar  a.  [1904. 

the  Soudras,  and  is  a  very  great  caste,  belike  the  greatest  in 
number  among  the  Soudras,  for  all  others  may  be  accepted 
in  that  caste;  wherefore  also  they  say  that  it  is  as  the  sea, 
which  ivivivi-s  the  waters' of  all  rivers  that  run  therein. 

with  Roger  (Open-Deiire,  introd.,  5),  and  thus  brought  the  word  from  the 
west  to  the  east  of  India.  Roger  gives  a  few  more  details  on  these  out- 
castes,  ibid.,  7-8.  On  the  history  of  the  word  see  Yule  and  Burnell, 
Hobson-Jobson,'  141-142. 


77,,   /„///.  ,,/v  of  War  and  of  A<jr'«'n1tnre  upon  tl« 

of  Kayan*  and  St<>   />//<//•*  ••/  ll», •!,«>.— By  Miss  MAR- 
GARETTA  MORRIS,  Philadelphia,  Penna. 

•Tin:  native  tribes  of  I Jorneo  afford  peculiar  opportunities  for 

studying  tin-  effect  of  economic  conditions  upon  religious  ideas 

ami  customs.      In  the  tirxt  place  they  are  comparatively  isolated 

and    therefore   little    affected   by   foreign    influence,  which    has 

touched  only  a  fringe  of  the  coast    ami  has  not  penetrated  far 

enough  into  the  interior  to   alter  the  customs  of   the  mass  of 

the  people.      Iii   the  second  place,  a  still  greater  advantage  to 

student    is   in  the  nature  of  the  material  available.      For  in 

the  British  possessions  especially,  the  government  officials,  the 

explorers,  many  of  whom  have  gone  out  for  the  special  purpose 

•lie   natives,  ami    I    must    add,  such   missionaries  as 

•leaeon    IVrhain.  have  been  gifted  with  the  invaluable  qual- 

of  sympathy  and  the  seient itic  spirit .      Another  advantage 

to  be   "\erlookcd    is   the   communicativeness   of  the    people. 

Tnlike  the    Australians,    they    *,.,-in    to    have    no   religious   ]»rin- 

ciple  of  secrecy ;  <»n   the  contrary,  the  art    of  self -expression  is 

assiduously  rulti\ated,  and   the  high  esteem  in  which  oratory  ix 

held  iii'i  niloiisness  rather  than  retieence. 

my  prevriit  purpose  I  have  chosen  t \vo  tribes  of  Sarawak, 
one  inland  and  one  coast  tribe,  to  illustrate  the   economic  origin 

•  \\  ••  religious  ideals. 

Ther«-   are    t  \vo  classes  of   deities  worshipped  in   Borneo  which 
if    I    may    be    pardoned    the    colloiju'al    expression,    not     on 
•peakiii'_r  t<-rm>  with  each  other.      They   are  the   tutelary   spirits 
:.  -ult  iii-e.      Tuppa,  the  harvest  god  of  one  tribe, 
say,  of  so    pur,-    and    gentle    a    nature    that    he    cannot 
endure  ti  gods  of   war,  and  will    come    to    no  feast   \\  hen- 

ire  in\oi. 

This  contli.-t  in  the  reliLfi-.n  repreientl  a  conflict  in  economic 
iits  While  the  war-path,  which  i*.  nothing  more  than  a 
itory  raid,  is  systematically  t  Allowed  as  a  means  of  li\eli- 

1  Sir  Hugh  Low,  Sarawak,  its  Inhal-  </  Production*,  p. 


232  M.  [1904. 

hood;  on  the  other  hand,  rice  culture,  for  which  the  climate 
and  soil  of  Borneo  are  admirably  adapted,  is  also  a  widespread 
dependence.  And  these  two  are  more  or  less  incompatible, 
requiring  different  manner  of  life,  different  laws  and  customs, 
different  organization  of  society,  and  different  personal  quali- 
fications. 

In  the  tribes  with  which  this  paper  is  concerned  both  these 
activities  are  well  developed. 

The  Sea  Dyaks,  as  far  back  as  we  can  trace  them,  wen-  a 
peaceful  agricultural  people,  who  came  from  further  inland  to 
the  coast  in  search  of  new  farming  lands.  Wars  on  a  small 
scale  of  course  they  had,  hereditary  tribal  feuds,  and  disputes 
about  land.  But  it  remained  for  the  Malays,  with  whom  they 
came  in  contact  on  the  coast,  to  teach  them  sea-faring,  and 
piracy  at  the  same  time.  They  were  apt  pupils,  and  soon  could 
lead  the  Malays  in  expeditions  for  plunder,  though  rice-growing 
continued  to  be  their  chief  occupation  and  source  of  wealth. ' 

With  the  Kayans,  who  inhabit  the  fertile  river  valleys  of  the 
interior,  conquest  seems  to  have  preceded  cultivation.  About 
a  hundred  and  fifty  years  ago,  they  came  to  the  Barram  and 
neighboring  river  basins,  a  fierce  race  of  warriors  armed  with 
iron  weapons,  conquering  and  enslaving  the  weak  agriculturists 
of  that  district,  and  settling  down  upon  their  lands.  Having 
settled,  they  cultivated  rice,  but  only  as  a  secondary  dependence. 
They  still  live  chiefly  by  trapping  and  fishing;  seeking  slaves, 
land,  and  plunder  from  their  weaker  neighbors  whom  they  are 
constantly  raiding.2 

1  Keppel,  Visit  to  the  Indian  Archipelago  in  H.  M.  S.  Meander,  vol.  ii, 
pp.  102-3,  quoted  by  Roth,  Natives  of  Sarawak,  i.  p.  4 ;   Parpar,  North 
Borneo,  quoted  by  Roth,  i,  p.  40  ;  Sir  Charles  Brooke,  Ten  Years  in  Sara- 
wak, ii,  p,  327,  quoted  by  Roth,  i,  p.  10  ;   Keppel,  Expedition  to  Borneo 
of  H.M.S.  Dido  (American  edition  of   1846),  p.  239  ;  Low,  op.  cit.,  pp. 
166,  363  ;  Sir  Spencer  St.  John,  quoted  by  Roth,  ii,  p.  140. 

2  The  word  Kayan  is  used  in  two  senses  by  writers  on  Borneo,  to 
denote  a  large  ethnic  group,  and  a  small  branch  of  it.     Taking  Kayans 
in  the  broader  sense,  they  occupy   the  whole  of   the  interior  of  the 
island  as  far  as  the  Malay  coast  settlements  on  the  northwest,  and  the 
country  of  the  Sea  Dyaks  on  the  west,  directly  across  the  island  to  prob- 
ably a  similar  distance  from  the  eastern  shore.     They  include  the  Ukits 
and  Pakatans,  examples  of  the  lowest  type  of  roving  savages  living  in 
trees,  as  well  as  many  more  civilized  tribes.     According  to  Sir  James 
Brooke,  these  all  show  marks  of  consanguinity  and  national  character- 


Vol.  xxv.]      The  Influence  of  U'//-  and  »/  AgricuUvn  ,  etc.     233 

As  both  these  tribes  are  now  given  to  warfare,  we  find  in  the 
religion  of  both  the  ideals  of  war;  as  both  have  agriculture,  we 
find  in  the  religion  of  both  the  ideals  growing  out  of  farming. 
And  in  each  the  degree  to  which  these  ideals  obtain  is  directly 
proportioned  to  the  relative  strength  of  the  economic  influences. 

The  religion  of  war  centers  about  the  worship  of  the  heads 
which  are  taken  from  enemies  slain  in  battle,  the  famous  custom 
of  head-hunting  with  its  attendant  belief  and  legend.  From 
Itring  mere  trophies,  these  heads  have  acquired  the  attributes  of 
gods,  and  have  gathered  a  mass  of  ceremonial  and  sacrificial 
<•  u -turns.  Elaborate  ceremonies  attend  their  home-coming; 
feasts  are  given  in  their  honor;  they  are  sacrificed  to,  prayed 

istics.  The  present  study  is  concerned  with  only  one  of  the  highest 
branches  of  these  people,  the  Kayans  proper,  a  geographical  and  lin- 
guistic group,  found  in  the  upper  basins  of  the  Barram  and  adjacent 
stream-. 

It  is  difficult  to  find  an  accurate  nomenclature  for  the  subdivisions 
of  the  natives  of  Borneo.  An  ethnic  group  such  as  the  Kayans  hardly 
differs  enough  from  the  other  natives  to  be  called  a  race ;  while  the 
w..rd  •  tribe"  is  already  used  in  three  less  inclusive  senses,  (1)  to  denote 
tin-  longhouse,  or  village  under  one  chief ,  (2)  an  alliance  of  villages  in 
the  same  river  basin  having  similar  customs  ("  in  almost  every  ri\«  r 
basin,  or  even  on  individual  tributaries,  the  customs  of  the  natives  are 
not  the  same."  Roth,  Introd.,  p.  xii),  and  (3)  a  quasi-ethnic  linguistic  or 
cultural  group,  such  as  Kayans  proper,  living  irt  the  same  district, 
fames  Brooke  in  Mundy,  Narrative  of  Events  in  Borneo,  i.  p 
Sir  <  'harles  Brooke,  i,  pp.  72-8  and  ii,  pp.  300-1,  quoted  by  Roth,  i,  p.  18  ; 
Resident,  F.  R.  O.  Maxwell,  quoted  by  Roth,  i,  p.  K>  :  Hose  and 
McDougall,  Jour.  Anth.  Inst.  \\.\i.  p.  188,  xxiii,  pp.  159,  157,  160  ;  Low, 
p.  821  ff.;  A.  C.  Haddoa,  Head  Hunters,  Black,  White,  and  Brown,  pp. 

m 

group  known  as  Sea  Dyaks  may  perhaps  be  taken  to  correspond 
with  tin-  Kayans  in  tin- in<  lu>i\.- s.-nsc.  though  they  are  not  so  numerous 
and  do  not  show  so  wide  variations  of  culture.  As  a  rule  tin-  divi-i»n- 
of  Sea  Dyaks,  such  as  the  Sakaran  or  Batang  Lupars,  live  each  in  a  n  \vr 
basin  (with  triliiitarifxi  from  which  it  takes  its  name.  But  sometimes, 

the  case  of  theSil>  t  ribe  has  been  driven  from  it-  ot 

home  and  scattered.  So  th.it  now  we  have  several  tribes  calling  tln-ni- 
selves  SibuyauH.  and  spf.il  i  1 1 »  Sea  Dyak  language  with  th-  sihuyau 
accent,  living  on  different  rivers,  and  hart  ooctoftti, 

thus  forming  di-l  met  smaller  Within  these  again  an-  tin- 

longhounes  or  villages,  the  smallest  geographical  and  ]>oliti<.i|  n  nit,  as 
among  the  Kayans.  Low,  p.  166-7:  Mundy.  ii.  p  ill;  Sir  James 
Brooke,  in  Mundy,  i,  pp.  817,  871 ;  Brooke  in  Keppel's  Dido,  pp.  54,  61, 
177;  lioth.  i.  p.  8. 


.V.  2f<rrfe,  [1904. 

to,  a  fire  is  kept  lighted  to  warm  them,  and  they  preside  o*ver 
every  village  feast,  being  always  given  their  due  portion  of  the 
good  things.1 

What.  \\c  may  ask,  is  the  reason  that  head-hunting  has 
become  so  large  a  part  of  tin-  warrior's  religion  ?  The  captured 
head  is  the  symbol  of  the  successful  raid,  which  brings  to 
Kayan  or  Dyak  wealth  in  plunder  and  slaves  and  land,  and  as  a 
symbol  of  valuable  things  has  in  itself  a  sort  of  derived  impor- 
tance. But  a  deeper  cause  of  its  full  religious  significance  is 
that  the  deification  of  skulls  has  a  real  economic  value  to  these 
people. 

If  a  people  is  going  to  live  by  war,  it  must  offer  every  induce- 
ment to  the  warlike  virtues,  such  as  skill  in  attack  and  bravery. 
Efficient  incentives  are  found  in  the  head-hunting  customs  of 
these  tribes.  Kayan  parents  consider  only  youths  who  have 
taken  heads  as  suitable  husbands  for  their  daughters.  Among 
the  piratical  tribes  of  the  Sea  Dyaks,  the  Sarebas  and  Sakaran 
(until  the  English  suppression  of  head-hunting  made  this  rule 
unenforceable),  custom  required  that  a  man  should  take  a  head 
before  marrying;  but  with  the  Sibuyaus,  a  Sea  Dyak  tribe  who 
in  consequence  of  constant  reverses  have  become  more  peace- 
able and  taken  to  trade  instead  of  piracy,  the  requirement  has 
fallen  into  disuse.  An  old  Sibuyau  chieftain  lamented  its  loss 
as  an  incentive  to  bravery.2  A  further  religious  goad  to  war  is 
the  irksome  mourning  taboo  after  the  death  of  a  near  relative 
or  a  chief,  which  cannot  be  lifted  until  a  fresh  head  is  obtained. 
The  removal  of  the  taboo  by  bringing  home  a  head,  described 
in  song  as  a  precious  ornament,  and  compared  to  a  lump  of  gold, 
a  lump  of  silver,  and  various  favorite  jungle  fruits,  is  the  occa- 
sion for  one  of  their  greatest  festivals.  The  Kayans  still  prac- 
tice this  taboo  strictly ;  while  the  Sea  Dyaks,  coast  tribes  more 
under  control  of  the  English,  find  it  difficult  to  get  the  head, 
and  sometimes  have  the,  religious  feast  without  it,  or  with  an 


1  W.  H.  Furness,  Home  Life  of  the  Head  Hunters,  pp.  65,  89,  91  if.; 
Haddon,  pp.  361,  396,  398  ff.;  Horsburgh,  Sketches  in  Borneo,  pp.  28-33, 
quoted  by  Roth,  ii,  p.  169 ;  Low,  pp.  206-7. 

9  Hose,  J.A.I,  xxiii,  p.  168;  Low,  p.  215;  Brooke  in  Keppel's  Dido, 
p.  35 ;  A.  H.  Everett,  Sarawak  Gazette,  No.  78,  quoted  by  Roth,  ii,  p. 
164. 


Vol.  xxv.]       The  Influence  of  War  and  of  AgricuU  235 

old  one  borrowed  for  the  occasion.1  We  need  only  add  that 
bravery  is  rewarded  with  individual  honors,  with  permission  to 
wear  the  sacred  hornbill  feathers,  or  to  have  one's  war  record 
tattooed  in  symbols,  to  see  how  the  religious  customs  help  make 
tin-  warrior.* 

And  indeed  not  customs  alone  serve  this  purpose,  but  religious 
IM  !i.  t>  add  their  quota  of  hopefulness  of  success  and  compensa- 
tion t<»r  dUa-ter.  There  is  a  Kayan  belief  that  a  certain  charm 
tit -d  to  the  sword  will  make  it  deal  death  at  a  single  blow.1 
When  the  new  boat  of  the  Sea  Dyak  is  launched  for  piracy,  lie 
-uro  of  success  after  the  men  and  women  of  the  tribe  have 
won  the  spirits' favor  by  sacrifice  and  prayer.'  Then  for  both 

in  and  Sea  Dyak,  will  not  all  the  birds  of  the  forest  aid 
th»  in  with  encouraging  cries  or  timely  warning  of  danger? 
Especially  the  hawk,  the  war-bird  of  many  tribes,  and  father- 
in-law  of  all  the  other  birds,  who  brings  messages  from  the 
-pii it.  The  dangers  of  the  war-path  are  many;  dangers 
of  ambush,  of  trees  half  cut  through,  ready  to  be  pushed 
down  upon  the  boats  as  they  pass,  of  snares  in  the  thick 
undergrowth,  and  stealthy  attack  by  night.'  Is  it  not  reason- 
able to  suppose  that  the  head-hunter  would  be  less  strong  to 
face  them  were  it  not  for  his  trust  in  supernatural  aid  ?  But 
supposing  his  own  head  should  be  taken  ?  Then  the  Kayan 

i«>r  will  go  directly  to  the  happy  fields  of  Long  Julan, 
reserved  for  those  who  die  in  1  »attle;  if  his  record  is  good  he 
will  have  no  dithYulty  in  missing  the  log  that  bridges  the  ditch 
full  of  >lime  and  maggots,  into  which  an  evil  demon  pushes  the 
coward. 

1  Haddon,  p.  395  ;  Archdeacon  Perham,  Journal  of  the  Straits  A* 

\.  pp.  295,299,  and   N ...    .'.  p.  131;  SirSpcn     r  St  John, 
Life  in  the  Forests  of  the  Far  East  (2d  ed.),  i,  pp.  73,  74,  82,  119. 

*  Hose,  J.A.I,  xxiii,  p.  168;  Brooke  Low,  quoted  by  Roth.  ii.  pp.  180, 

Haddon.  p.  306. 

i  mess,  //  Ida  Pfeiffer,  Meine  Zweite  Weltreise, 

p.  107.  M.i..t.-.|  i.y  |{oih.  ii.  p.  145. 

*  St.  .Mm.  i.  74. 

•Hose  and  McDougall.  J.A.I,  xxxi,  pp.  189,  190;  Haddon.   p.    887-j 
no,  J.S.A.S.,  No.  8,  pp.    i    >    M-.  :u.l  No.  10,  p.  218,  and  Minion 
1871,  p.  502,  quoted  l.v  I  256. 

*  Furnebs.  //  88. 

1 1bid.  pp.  «,  7*5 :  KuriicM,  A  Sketch  of  Foil  /  Borneo,  pp.  14-19; 

Hose,  Geographic"  \.  p.  199,  quoted  by  Roth,  i,  p.  219. 


236  M.  J/"/v/X  [1904. 

The  Sea  Dyaks  have  likewise  a  "bridge  of  fear"  which  may 
correspond  to  the  Kayan  log.  And  in  the  Dyak  heaven  virtue 
is  rewarded,  virtue  however  of  many  kinds.  Bravery  is  the 
virtue  par  excellence  of  the  Kayan,  but  to  the  Sea  Dyak  with 
his  larger  interest  in  agriculture,  the  virtues  of  the  settled  life 
are  equally  important.1 

This  head-hunting  is  a  beneficent  custom,  an  old  chief  told 
Dr.  Furness,  because  it  makes  your  enemies  your  friends. 
After  death  the  spirit  of  the  slain  warrior  renounces  his  own 
tribe  and  becomes  the  tutelary  deity  of  his  captors,  bringing 
them  all  good  fortune.2  It  is  hardly  a  beneficent  custom  from 
our  point  of  view.  But  from  that  of  a  savage  tribe,  living  on 
the  exploits  of  its  members,  the  religion  that  cultivates  cunning, 
bravery,  and  the  desire  to  kill  has  more  than  a  fictitious 
advantage. 

So  much  for  its  influence  upon  the  individual.  For  the  tribe 
as  a  whole,  the  religion  of  head-hunting  provides  for  the  organ- 
ization of  thefwar:path.  One  Kayan  custom  of  this  sort  has  a 
defensive  purpose.  After  a  successful  raid,  the  longhouse  is 
tabooed  for  ten  days  and  no  one  may  leave  it.  This,  as  Dr. 
Furness  points  out,  is  evidently  to  keep  the  warriors  at  home 
to  defend  the  house  against  the  retaliating  expedition  which  is 
almost  certain  to  come.8  Once  more,  the  good  Kayans  must 
destroy  all  traces  of  camp  when  on  the  war-path,  or  they  will 
offend  the  spirits  and  bring  bad  luck  on  the  expedition,  or  in  the 
plain  English  of  utilitarianism,  will  leave  traces  of  their  where- 
abouts for  the  benefit  of  the  enemy.4  But  the  greatest  need  of 
the  tribe  in  war  is  obedience  and  loyalty  <to  the  chiefs,  which 
the  religion  does  much  to  cultivate.  In  the  longhouse  the  chief 
has  the  middle  apartment,  and  just  outside  of  it  on  the  verandah 
is  the  lawful  place  for  the  venerated  skulls  to  hang.5  Such 
honors  and  religious  marks  of  respect  encourage  that  faith  in 
the  chief  by  virtue  of  which  he  controls  his  followers. 

1  Perham,  J.S.A.S.,  No.  14,  p.  299 ;  Horsburgh,  p.  23,  quoted  by  Roth, 
i,  p.  218;  Sir  Charles  Brooke,  i,  55,  quoted  by  Roth,  i,  p.  218  ;  St.  John,  i, 
p.  69. 

2  Furness,  Head  Hunters,  pp.  59-61. 

3  Furness,  Ibid.,  p.  96. 

4  Ibid.,  p.  84. 

5  Furness,  Head  Hunters,  p.  5 ;  Brooke  Low,  quoted  by  Roth,  ii,  p.  159. 


Vol.  xxv.]      The  Influence  of  War  and  of  .  I  237 

The  authority  of  the  chief,  however,  varies  greatly  in  the 
different  tribes.  Sir  James  Brooke,  after  \isitinir  the  unwar- 
likt-  Si  1  my  an  Sea  Dyaks,  reported  little  difference  in  appearance 
and  position  between  the  chief  and  his  most  humble  follower.1 
Somewhat  more  compact  organization  is  seen  among  the  Sea 
Dy.ik  pirates  of  Sakaran  and  Sarebas,  who  found  it  necessary 
to  have  each  war-canoe  under  a  chief  whose  word  should  be 
and  tin-  whole  fleet  of  both  tribes  under  a  common  leader. 
It  was  profitable  for  the  Sakaran  and  Sarebas  to  unite  thus,  and 
is  possible  on  account  of  the  juxtaposition  of  their  rivers, 
which  they  have  connected  with  artificial  jungle  paths.*  The 
Kayans,  however,  an-  welded  into  still  stronger  alliances. 
Triln-x  living  in  the  same  river  l»a>in  acknowledge  besides  the 
village  chief,  who  controls  the  war-canoe,  the  authority  of  a 
liief,  \vhove  commands  arc  Q6Y6r  disregarded;  in  which 
respect  he  is  far  above  the  leader  of  the  Sakaran  and  Sarebas 
fleet,  who  only  advises.*  The  authority  of  the  chief  is  gr. 
in  proportion  to  the  degree  of  the  tribe's  dependence  upon  war- 
fare, and  consequently  the  head-hunting  customs  to  support  this 
authority  are  more  e\  The  Kayans  have  several  cus- 

toms to  exalt  the  chief,  which,  so  far  as  I  have  been  able  to 
determine,  belong  to  them  and  not  to  others.  Such  are  the 
assumption  of  the  funeral  taboo  by  the  whole  tril»e  on  the  occa- 
sion of  the  death  of  a  chief,  followed  by  the  ceremony  «,f  plac- 
ing a  portion  of  the  skull  on  the  chief's  grave  when  the  1 
feast  -  the  taboo;*  the  naming  feast  of  the  chiefs  son  or 

T.  :he    whole    village   is    called    together    for    the 


«  Sir  James  Brooke  in  Keppel's  Dido.  p.  89:  Ihid.  in  Mundy.  i.  p.  W4. 

'  Low.  pp.  109,  188-187. 

•  Haddon.  pp.  824,  414-415,  850  ;  Low,  p.  822  ;  Furness,  Folk  Lor, 
5,9. 

4  Fuiness,  Head  Hunters,  pp.  89-94.    The  mourning  taboo,  rn.ii: 
a  head-hunt,  as  observed  by  the  Sea  Dyaks.  sc< 
relatives  i  B  chiefs,      \mon£  the  Ballau  tribe  the  death  of  any 

-  r  of   the   tribe  necessitates  the  taboo  of   the  whole  com 
While  the  custom  itself  is  similar  t<>  tic*  Kayan  custom,  and  n 
cases  serves  as  an  inducement  to  warfare,  the  application  .-uuong  the  Sea 
Dyaks  is  more  democrat  i  <  Chalmers,  (tape/  Minion.  June, 

1859,  p.  84,  quoted  by  Roth,  i,  p.  958;  HorsburKh.  p.  18,  and  St.  John.  .. 
p.  78. 


•>:js  M.  Morris,  [1904. 

religious  rite  and  the  ensuing  merry-making;1  and  the  custom 
(not  practiced  by  the  Sea  Dyaks)  of  sacrificing  a  slave  at  the 
irr.-ive  of  a  chief  to  serve  him  in  the  next  world.3  Even  in 
Borneo,  religion  is,  as  Bacon  says,  "  the  chief  baud  of  human 
society." 

If  these  considerations  of  its  value  are  not  enough  to  show 
the  origin  of  head- worship  in  conquest,8  a  further  proof  may 

1  Furness,  Head  Hunters,  p.  18  ;  St.  John,  i,  p.  121.     Every  Kayan  child 
has  a  "  naming  feast "  before  which  he  or  she  is  not  counted  as  a  mem- 
ber of  the  family.     In  the  case  of  ordinary  parents  only  the  family  and 
a  few  friends  assist.     The  Sea  Dyaks  have  not  the  ceremony  at  the  nam- 
ing of  a  child,  though  the  "  Besant,"  a  ceremony  to  invoke  the  good 
will  of  the  spirits  for  the  child,  may  be  taken  to  correspond  to  the 
Kayan  naming  ceremony.     But  the  Sea  Dyak  custom  is  not  universal, 
and  there  is  no  special  difference,  so  far  as  I  can  find,  between  the 
"Besant"  of  a  chief's   child  and  that  of  an  ordinary  child,  though 
probably  the  magnificence  of  the  feast  is  proportioned  to  the  resources 
of  the  parents.     Cf.  F.  W.  Leggatt,  quoted  by  Roth,  i,  p.  101 ;  Perham, 
J.S.A.S.,  No.  8,  pp.  135  ff. 

2  Sir  Charles  Brooke,  i,  pp.  36,  74,  quoted  by  Roth,  i,  p.  157  ;  Burns, 
Journal  of  the  Indian  Archipelago.  Hi,  p.  145;  Hose,  J.A.I,  xxiii,  p. 
165  ;  Low,  p.  335.     The  Bishop  of  Labuan  states  that  "Sea  Dyaks  form- 
erly killed  slaves  for  the  use  of  their  dead,"  Trans,  of  the  Ethnological 
Society,  ii,  p.  32.     But  I  have  failed  to  find  any  corroboration  of  this, 
and  as  much  of  the  information  in  this  article  is  evidently  from  report 
rather  than  personal  observation,  I  think  we  may  be  justified  in  holding 
some  doubt  on  this  point,  particularly  since  evidence  points  to  the  fact 
that  slavery,  along  with  piracy,  is  a  recent  introduction  among  the 
Sea  Dyaks,  and  as  they  treat  their  slaves  with  more  consideration  and 
give  them  more  privileges  than  do  other  tribes.     Cf.  St.  John,  i,  p.  83, 
and  Brooke  Low,  quoted  by  Roth,  ii,  p.  210. 

3  Numerous  theories  have  been  advanced  as  to  the  motive  for  head- 
hunting, chief  of  which  is  that  it  is  to  please  the  women.     Doubtless  it 
does  please  Women  trained  in  warrior  ideals.     And  for  this  Haddon  gives 
an  excellent  reason  :  "The  fact  of  a  young  man  being  sufficiently  brave 
and  energetic  to  go  head-hunting  would  promise  well  for  his  ability  to 
protect  a  wife,"  p.  394.     Roth  adds  to  this,  "  the  natural  bloodthirstiness 
of  the  animal  in  man  to  account  for  a  great  deal  of  head-taking,"  ii,  p. 
163.     But  a  chief's  narrative  of  his  own  education  shows  this  blood- 
thirstiness  to  be  less  natural  than  intentionally  cultivated.     As  a  boy  he 
shrank  from  drawing  blood,  but  was  hardened  to  it  by  being  made  to 
kill  an  old  slave  woman  tied  to  a  tree.     After  that  he  didn't  mind  any 
more,  and  when  he  came  to  manhood  could  say  that  "  no  man  can  be 
brave  who  doesn't  love  to  see  his  spear  draw  blood."    Furness,  Head 
Hunters,  pp.  62-63.     Miiller  (ii,  p.  364-366,  quoted  by  Roth,  ii,  p.  167), 
has  still  another  explanation  to  offer.     He  denies  that  the  origin  of 


Vol.  xxv.]       7'/,,    /,,r///.  „.-,   of  War 

be  found  in  a  comparison  of  the  history  of  these  tribes  with  the 

opment  of  their  religion. 

There  is  a  nomadic  tribe  in  Borneo  known  as  Punans,  who  are 
thought  to  be  either  a  backward  branch  of  the  Kayans,  or  a 

distinct  tribe  nearly  related  to  them,  and  who  live  by  what  they 
can  get  from  day.  to  day  in  the  jungle,  having  never  acquired 
land  and  slaves,  and  not  being  sufficiently  organized  to  raid  :-r 
plund.-!-.  N..\\  these  people,  although  akin  to  the  Kayans,  and 
h"idinir  many  religious  beliefs  in  common  with  them,  have  no 
trace  of  the  most  important  factor  of  Kayan  religion,  head- 
worship  -id  ing  to  the  Kayans'  own  accounts, 

t  h.-ir  custom  of  head-hunting  has  been  in  vogue  only  from  eight 
tions.  a  time  which,  curiously  enough,  corresponds 
me  of  tlieir  conquest  of  the  agricultural  tribes  and 
their  settlement  in  the  present  environment.* 

The  Sea  I>yaks'  history  lik  ;iows  a  growth  of  head- 

worship  parallel  to  the  increasing  economic  importance  of  war. 
When  they  were  mere  agriculturists,  tiirhtinir  only  among  one 
another  over  disputed  ownership  of  land,  they  MM  -d  to  take  the 
heads  of  their  enemies  slain  in  these  battles;  but  it  was  not 
until  the  Malays  taught  them  to  grow  rich  by  piracy  that  the 
passion  for  head-hunting  became  deeply  rooted,  and  that  they 
went  on  expeditions  for  the  avowed  purpose  of  getting  .heads." 

Thus  one  effect  produced  upon  the  religion  of  th.  I,  by 

.icqui-itimi  "t  wealth  through  coiKjiiest,  has  been  a  system 


is,  as  is  generally  supposed,  in  the  necessity  of  having  a 

head  to  court  a  L  1  1  1  .  but  it  is  rather,  lie  says,  in  their  "  religious  super- 

•i.'      In  a  difficult  or  important  situation  a  Dyak  promise.,  hi-,  deity 

a  head,  and  th«-  fulfllmeot  of  such  vow-  i-  the  cause  of  much  warfare. 

Sir  James  Brooke,  however,  sees  that  this  sort  of  explanation  is  putting 

the  cart  before  the  horse,  and  say*  t  hat  it  HUM  t>.-  eonsi.ler.-.l  thai  these 

bloody  trophies  are  the  ug  heads  U  the 

and  not  the  cause  of  \v  190. 

r  Charles   !  M.m. 

pp.  804,  820-828.  827,  8- 

Crocker,  Sarawak  Gazette,  No.  122,  p.  8.  and  St.  John.  i.  \.   J'..  <|iioted 
by  I  10;  HofM-.  .1   \  I    udtt,  ir   i 

•  Hose  and  McDougalj,  J.A.I,  xxxi   iM.    1^-189;  Hud  I  .....  p,  397. 
'Low,  pp.  188-  HH      If   we  compare  two  statements  of  Sir  James 
Brooke's  (Keppel'*  Dido.  \>\>   Ml.  178)  we  see  that  the  Sarebas  and  Saka- 
ran,  the  most  predatory  tribes,  are  likewise  the  most  addicted  to  head- 


240  M.  Mor  [1904. 

of  beliefs,  customs,  and  ideals  of  conduct  centering  about  the 
sacred  heads,  all  of  which  help  to  develop  the  temperament  and 
ability  of  the  successful  warrior,  and  the  well-organized  mili- 
tary clan. 

In  both  tribes  the  general  principle  is  the  same.  But  with 
the  more  warlike  Kayans  the  taboos  are  more  stringent,  the 
ritual  concerned  with  head-hunting  is  on  a  larger  scale,  and  the 
whole  system  forms  a  greater  part  of  their  religion  than  in  the 
case  of  the  more  agricultural  Sea  Dyaks. 

I  shall  stop  to  mention  here  only  one  other  effect  of  the  war- 
like activities  of  these  people  upon  their  religion,  and  that  is 
the  reflection  of  the  warrior  organization.  As  I  stated  in  the 
beginning,  the  organization  of  the  tribe  for  war  and  the  organ- 
ization for  agriculture  have  antagonistic  tendencies.  The  war- 
path leads  to  domination  of  the  fighting  men;  agriculture  to 
greater  importance  of  the  women,  who  do  most  of  the  farm 
work.  Now  domination  of  the  men  in  the  tribe  means  pre- 
dominance of  masculine  ideals  in  the  religion.  Accordingly 
among  the  Kayans,  with  their  necessity  for  stronger  warrior 
organization,  the  virile  quality  is  characteristic  of  their  legend- 
ary heroes  and  gods.  Their  demigods  are  heroic  chieftains, 
from  whom  they  trace  their  descent.  It  was  a  chief  they  say, 
who  first  learned  that  to  take  the  heads  of  their  enemies  and 
worship  them  would  bring  long  life  and  success. '  And  the  war 
organization  has  its  effect  also  upon  the  ritual,  which  with  the 
Kayans  is  largely  in  the  hands  of  chiefs,  warriors,  and  medicine 
men,  the  last  being  more  influential  than  their  medicine  women.2 

In  the  conflict  of  these  masculine  with  feminine  ideals  we  see 
the  point  of  contact  of  the  religion  of  war  and  the  religion  of 
agriculture. 

Among  the  rice-growing  Sea  Dyaks,  the  women,  who  do 
nearly  all  the  farm  work,  are  more  powerful  and  have  a  more 
exalted  position  in  the  tribe  than  women  among  the  Kayans. 
Consequently,  in  Sea  Dyak  religion  feminine  ideals  are  far  more 
conspicuous.  While  among  the  Kayans  I  have  found  only  two 
goddesses  (both  connected  with  farming  and  prayed  to  solely 

1  Furnesg,  Head  Hunters,  p.  60  ;  Folk  Lore,  p.  7. 

9  Hose  and  McDougall,  J.A.I,  xxxi,  pp.  181,  183;  Furness,  Head 
Hunters,  pp.  95,  161  ;  Folk  Lore,  p.  19. 


Vol.  xxiv.]      The  Influence  of  War  and  of  Agriculture,  et<-. 

by  women),1  in  the  Sea  Dyak  pantheon  there  is,  rivalling 
in  power  the  heroic  war-gods,  a  long  list  of  female  deitit  •*. 
While  nearly  all  tin-  Kayan  divinities  are  addressed  by  the  pre- 
fix "grandfather,"  I  think  I  am  justified  in  Mating  that  those 
of  the  Sea  Dyaks  more  often  have  tin*  prefix  "  grandmotlu  i  -." 

These  "grandmother"  deities  of  the  Sea  Dyaks  come  into 
prominence  at  the  times  of  the  year  when  attention  is  cen- 
tered on  the  farms.  At  the  beginning  of  rice-planting  the 
gods  are  invoked  as  "  Ini."  grandmother,  indicating,  Perham 
thinks,  that  they  are  female  deities.  One  farm  goddess  is  essen- 
tially feminine.  Ini  Andan,  the  <;ray  -haired  goddess,  concerning 
whom  the  invocation  at  rice-plant  in<_r  has  much  to  say.  She  is 
"chief  keeper  of  broad  lands  and  immenses,"  where  they  may 
get  padi,  and  she  watches  over  and  protects  the  farms  from 
blight,  harmful  insects,  and  monkeys.  Her  \irtm-x  arc  the 
feminine  virtues:  "To  cease  working  is  impossible  to  her.  Iii 
the  house  her  hands  are  never  idle."1 

But  the  feminization  of  the  Sea  Dyak  -pirit  world  U  m»t  con- 
fined to  patron  deities  of  farms.  <  >riirinatin<_r,  I  think  undoubt- 
edly, in  the  importance  of  soil  culture  and  the  consequent 
exaltation  of  women,  it  has  grown  and  spread  over  other 
spheres.  The  omen  birds,  even  the  hawk  and  hornhill,  gods  of 
war,  are  married  to  female  spirits  with  individual  names  and 
personal  ities.  Other  important  female  spirits  are  Salampandai, 
tin  maker  of  men,  and  Telanjang  Dara,  who  liv»  >  at  a  water- 
fall and  takes  souls  to  the  land  of  death.  And  all  the  tutelary 
deities  of  th.  .  i.  e.  medicine  men  and  women,  are 

called  "grandmother."1 

'1'h.     femininity   ..f    the  deities    of  these  manangs  is  worth 

iderinir  in   regard  to  a  question    much   discussed,    namely. 

whe-  .ri'/mal   /,/<///"//;/x  were  all  women.      In  support  of 

view  may  be  urged  the  curious  custom  peculiar  in  Borneo 

to  the  Sea  Dyaks,  of  a  man  who  is  to  bec«" 


1  One  of  these  goddesses  is  Abong  }>  •   t  !,«•  harvest  god  ;  the 

Do  Tenangao,   wife  of  the  clu  uangan.      Laid 

Tenangan,  though  not  <i  r  vest  godf  is  at  least  in  some 

way  connected  with  fat  ^  Hacriflce  is  offered  to  him  at  tin- 

harvest  feotiral  as  a  th:.  Dg  tor  ).!.  ntifiil  <  rops.    Cf.  Hose  and 

McDougall.  J.A.I,  xxxi.  p.  189  ;  Brooke  Low.  quoted  by  I:  415. 

•  Perham,  J.S.A.8.,  No.  8.  pp.  185,  142-144. 

•  Ibid.,  p.  145  !  P   136,  1W,  180  ;  ibid.,  No.  19,  p.  108. 


M.    .I/-/-/-/,,  [1904. 

ing  at  liis  initiation  the  dress  and  habits  of  \\onu-n,  in  which  he 
continues  for  the  rest  of  his  life.1  Perliain  thinks  this  was  once 
ivquiivd  of  all  im-n  who  hfcanie  /m/////////.s-,  that  it  is  an  old 
ru>tom  gradually  falling  into  disuse.  And  this  appears  probable, 
sinrr  \\v  find  the  custom  prevalent  to-day  only  in  out  of  the 
way  tribes  of  Sea  Dyaks,  untouched  by  foreign  influence.  If 
Perhani  is  right,  it  seems  to  me  more  than  likely  thai  nianangism 
was  originally  a  profession  of  women,  and  that  men  were  grad- 
ually admitted  into  it,  at  first  only  by  becoming  as  much  like 
\\oinen  as  possible.2 

However  this  may  be,  it  is  at  least  beyond  a  doubt  that,  as 
we  found  feminine  spirits  much  more  important  in  the  Sea  Dy&k 
pantheon  than  in  the  Kayan,  the  part  taken  by  women  in  the 
religious  ritual  of  the  former  is  likewise  much  greater.  It  is 
true  that  medicine  women  exist  among  the  Kayans,  and  in  a 
description  of  a  feast  it  is  related  that  the  men  when  taking 
the  omens  from  strips  of  bamboo  consulted  the  old  women  of 
the  tribe.3  Yet  the  medicine  women  seem  to  be  not  so  numer- 
ous or  important  as  among  the  Sea  Dyaks.  Among  jbhe  latter, 

1  A  similar  custom,  according  to  Sir  James  Brooke  (Mundy,  ii,  p.  65), 
is  found  in  a  district  in  Celebes.     It  is  an  interesting  question  whether 
the  similarity  of  customs  in  Borneo  and  Celebes  points  to  a  common 
origin  of  the  natives,  or  is  due  to  a  similarity  of  conditions.     Sir  James 
Brooke  believed  that  the  Kayans  originally  came  from  Celebes,   and 
advanced  as  one  reason  for  this  belief  the  difference  of  many  Kayan 
customs  from  those  of  the  Dyaks,  and  the  fact  that  the  Kayans  have 
one  striking  custom  in  common  with  the  Minkokas  of  Celebes,  that  of 
seeking  for  a  head  after  the  death  of  a  relative,  and  for  many  heads 
after  the  death  of  a  chief  (Keppel's  Dido,  p.  337).     But  if  one  argues  in 
this  way  for  the  Celebes  origin  of  the  Kayans,  one  must  apply  the  same 
reasoning  to  the  Dyaks,  with  their  Celebes'  practice  of  feminized  medi- 
cine men.     Moreover,  as  we  have  seen,  the  Sea  Dyaks,  as  well  as  the 
Kayans,  do  seek  a  head  after  the  death  of  a  relative.     That  they  do  not 
make  greater  raids,  and  impose  the  mourning  taboo  on  the  whole  tribe 
after  the  death  of  a  chief,  I  have  already  accounted  for  by  the  fact  that 
the  Kayan  chiefs  have  greater  authority,  and  hence  the  need  of  more 
religious  honor  to  support  it. 

2  Brooke  Low,  quoted  by  Both,  i,  pp.  270-271 ;  Brooke,  in  Mundy,  ii, 
p.  65;  Perham,  J.S.A.S.,  No.  19,  p.  102.     According  to  the  legends  of 
two  Land  Dyak  tribes,  the  art  of  medicine  and  all  the  magic  parapher- 
nalia were  eiven  by  "Tuppa"  to  a  woman,  who  in  turn  taught  her  suc- 
cessors.    Chalmers,  in  Grant's  Tour,  pp.   133-152,  quoted  by  Roth,  i, 
p.  309. 

8  Furness,  Head  Hunters,  pp.  33,  41. 


Tot  xxv.'J      The  Influent*  of  II  '•'<•"//  </  of  Agriculture ,  <t>-. 

only  tin*  women  may  touch  the   images  of  birds  made  for  the 
oombined  head-  and  hjurrest-feMt,  and  it  is  the  women  on  this 

>ion  who   take  down   the  old   skulls  and   carry  them   in  the 

dance.     The  men  who  have  assumed  female  attire  are  far  more 

sacred    and    powerful   that    the  ordinary   medicine-men.     And. 

finally,  the  professional  wallers  for  the  dead,  who  help  the  souls 

on    their    way    !••     ll.idex,   are   nearly    always    women.'      What 

•  •us  importance  is  given  to  women  among  the  Kayaus  is 

about  agriculture.      It  is  their  duty  to  see  that  the  tine 

for  breaking  harvest  taboos  is  paid.       Their  one  chance  to  be 

conspicuous  is   wJien   they  take   prominent    part    in    the   ha: 

p  this  they  don  all  their  finery,  and  (note  in  pass- 
ing the   comparison   with   the   Sea   Dyak   femini/.ed    mofM 
some  of  them  assume  men's  clothes  and  carry  shield,  spear,  and 
sword. 

One  influence  of  agriculture   i>  thus  seen  in  a  fcmini/ing  of 

tlie   religion,  directly   proportioned   in   these  two  tribes  to   the 

\e  importance  of  farniinir.  and  growing  out  of  the  women's 

i  the  tields.  as  the  prestige  of   the   warrior  and  the  idea 

of  gods  as  chieftains  and  heroes  grew  out  of  the  organ  i /.at  ion 

of  the  war-path. 

Another  effect  of  the  farm  life  is  a  system  of  ethics  t<»  meet 
it-  need-,  \\  hich  presents  a  sharp  contrast  to  the  laws  of  battle. 
\      mn   goddess  of  the   Sea    Dyaks  exhorts    her    foil 
*4  spread  a  mat  for  the   traveller,  to  be  quick   in   ^ivinir  ri 
the  hun-jry.    .    .    .    not  to  give   the   lingers  to  stealing.  <»r  allow 
the  heart   to  be  had."       Merc    is    the    other    side    of   character   of 
one  of   th-  and  most   treacherous  piratical  tril.es. 

In  its  peaceful  ethics,  and  in  its  exaltation  nf  the  feminine,  the 
influence  of  the  agricultural  or^ani/at  ion  has   permeated  all  the 

even    the  virile    war-;rod*.  a-*   we  have 

seen,  with  influential  wives.      Agriculture  claims  as  it- , .\dusi\e 
I'-ities,  whose  nature  I  shall  >t..p  a  m<>incnt 
to  c- 

\    much    loved    nhji  .r-diip  i  -  the    Pleiad*,  the    "seveii- 

chained  stars.      l»y  whose  movements  l»«»th    Kayan^  and    l>\:«kv 
knou    uh.ii  to  prepare  the  jungle  and  \\  •         I  hen, 

1  Furnew.  Head  Hunters,  p.  05 ;  Perham,  J.S.A.S.,  No.  14,  p.  969. 
l  .  p.  168.  r.-i-luiiii.  .1  s.A.S.,  No.  8,  p. 

•  Bat*,  -I    \    I  •-!'.  'Jl  :    Ma.!.i<iDvp.881. 


•>44  M.  Morn's,  [1904. 

like  other  peoples  depending  largely  upon  agriculture,  the  Sea 
Dyaks  worship  the  sun,  to  whom  they  pray  at  the  beginning  of 
farming  as  "the  eye  of  day,"  the  light-giving  and  the  heat- 
•riving,  and  whom  they  address  by  the  title  appropriate  to  a 
high  Malay  official.  The  sun  is  the  second  deity  mentioned  in 
the  Sea  Dyak  planting  invocation.  The  first  is  Pulang  Gana, 
the  tutelary  deity  of  the  soil,  who  presides  over  the  whole  of 
farming,  and  to  whom  they  sacrifice  on  the  fields.  He  and 
Singalong  Burong,  the  hawk  war-god,  are  the  two  deities  most 
real  to  the  Sea  Dyaks.  Pulang  Gana  is  not  the  only  earth  god. 
One  tribe  at  least  believes  in  three  more  specialized  spirits: 
44  Seregendah,  who  has  charge  of  the  stiff  clay  earth,"  "  Sele- 
ledu,  who  has  charge  of  the  little  hills,"  and  "Seleleding,  who 
has  charge  of  the  highlands."  After  the  sun  and  the  earth- 
god,  is  invoked  the  rice-spirit,  the  "soul  of  the  rice,"  "  Sani- 
ang  Padi;"  and  then  Ini  (grandmother)  Andan,  of  whom  I  have 
spoken  before1  (above,  p.  241). 

The  Kayans,  so  far  as  I  have  been  able  to  learn,  ha've  besides 
the  Pleiads  but  one  agricultural  god,  known  as  the  harvest  god, 
who  lives  far  away  with  his  wife;  though  perhaps  a  beginning 
of  sun-worship  is  seen  in  their  fondness  for  the  sun,  in  connec- 
tion with  the  Pleiads,  as  a  design  in  tattooing  and  ornament.8 

What  all  these  definitely  agricultural  deities  show  is  worship 
of  the  forces  of  nature  that  condition  a  successful  crop  and 
thus  determine  plenty  or  starvation,  an  instance  of  the  general 
tendency  toward  idealization  of  the  useful. 

I  cannot  leave  this  discussion  of  the  effect  of  agriculture 
upon  religion  without  at  least  mentioning  the  striking  institu- 
tion of  harvest  taboo,  observed  by  Kayans  and  other  tribes,  and 
very  likely  by  Sea  Dyaks  as  well  (though  of  this  I  have  no 
definite  information),  whereby  practical  common  sense  is  enforced 
by  religious  authority. 

From  the  time  when  the  real  labor  of  clearing  the  jungle 
begins  until  planting  is  over,  no  stranger  may  interfere  with 
the  work  by  entering  the  house  or  fields.  A  small  offering  must 
atone  for  any  accidental  infringement  of  this  rule.  But  the 
stricter  taboos  occur  at  harvest  time.  One  is  that  no  one  may 

1Perham,  J.S.A.S.,  No.  8,  pp.  137,   141,  146,   148;  ibid.,  No.  10,' pp. 
213,  226. 
8  Low,  p.  825. 


Vol.  «v.J       77.,   I,,Tl,(enceofWarandofAgr; 


eat  the  new  rice  uhile  r.-apinir:  it  must  all  be  stored  and  kept  to 

use  economically  as  needed.      Ami  yet   the  store  of  last  year's 

lias  become  low  by  this  time.     That  it  might  not  altogether 

..ut,  there  has  been  a  taboo  at  planting  time  •  •!'  tin-  wooden 

•are  in  which   it   is  kept.      They  are  enclosed  by  bamboo 

railings  to  keep  out  human  beings  and  dogs.     If  an  unruly  dog 

jump*  tin-   railini:,   tin-  ««u  m-r  of  the  mortar  rubs  its  liair  tin- 

wrong  way  with   a  cnnl.    \\hilr    repeat  ini:   a    n-li^ioiiv    I'onnnla. 

An.  I   tin-  do._r,  they  say,  is  sure  to  die  soon  afterwards.      I>r. 

V  u  rness  gives  as  a  reason  for  this  that   "the  store  of  rice  will 

last  but  a  short  time  if  those  mortars  be  tom-hed   l.\  any  hands 

other   than  those  whose  duty   it   is  to  use  them.1'     After  the 

•  i_rht  days,  no  one  may  go  on  an  expedition   <»r 

•n  troni  .....  .      And  tiien  as  soon  as  this  taboo  is  lifted  a  -til! 

d;  no  one  may  go  into  tin-  h«>  use  except 

those  residing  in  it,  and   even   they  may  not  enter  cadi  other's 
Anyone  may  taboo  his  own  room,  but  it  is  the  prerog- 
thc  ehief  to  taboo  the  house,  or  even  at  his  di>«  r 

The  object  of  this,  atv«»rd'mir   to    Hose,   is 
that  they  do  not  wi>l»   tin-  <-\t<-nt  of  their  liarvi-^t-*  t««  U-  km.\vn 

attract  raiders. 

I  hope  that,  \\ithnut    Lfinir  into  d«-tail>.  I    have   l»erii   a  hie  to 

give  soiin    impression  of  tw..  of  the  religion   of  these 

lie   more    warlike    Kayans    Jiavin^   elaborate    worship  nf 

heads  and  »tron._r    \\arrior   gods,    and    reeo^ni/.iiii;   only    slightly 

line  influences  and  the  gods  of  agriculture:  th.    -       I1 

th..ui:h   in  their  capacity  ot    pirates  they  are  also  head  \\  ..rship- 

pers  and  proteges   of   war-birds  and    legendary    heroes,    yet, 

their    larger    interentH    in    t'ariniiii:.    a«-kniiwle.li:iiij»    as 

.inirn-    di\itiiti.-    ami    a    iVminipe    pr'n-stl  ......  1,    together 

with  many  well  develop,  d  natur.-  deities  ot'  liar 

1  Hate,  J.  A.L  xxiii,  p.  170  ;  Hose  and  McDougall,  J.A.I,  xxxi.  p.  191  ; 

<+*,  Hea>i  160-105.    In  writink'  "f  th-  I^md  Hyaks, 

Low  nay*  that  .......  n  th.    \\-\\    rice  "was  doubtless 

intended  in  its  original  institution,  to  prevent  the  prevalence  of  indo- 
lence- '      ,<••..'•     •   -i  n>  n«*w  rice  many  <>f  th.  m  proold 

haps  from  nil-  n.-- 

iiiH  become  indebted  to  •    villl 

its  but  useful  practice  before  tin  -m.  they  all  plant  at  one  time 
.  and  can  only  become  indehte«l  f  the  season" 

(p.  802).    The  harvest  taboo  has  long  been  familiar  as  a  chars< 
the  Polynesians. 

\oi  .   \x\  18 


M.  Jfor/-/.v.  [1904. 

t  \\  M  aspects  are  of  course  but  a  part  of  their  religion. 
N«>r  ha  vi-  there  been  even  mentioned  many  beliefs  and  customs 
whirh  rightly  come  within  the  scope  of  this  paper.  But  enough 
h:i>  l»i m  said,  I  think,  to  show  that  an  important  part  of  the 
religion  of  these  tribes  has  grown  out  of  the  life  of  the  Mar- 
path  and  the  life  of  the  farm. 

The  psychological  processes  by  which  this  came  about  are  by 
no  means  simple,  nor  can  any  one  generalization  cover  them. 
But  it  may  be  worth  while  to  restate  some  obvious  principles 
already  suggested.  In  the  first  place,  the  native  as  warrior  has 
deified  the  trophies  of  his  exploits,  feeling  that  in  some  way 
this  is  beneficial,  though  not  understanding  its  real  advantage, 
which  is  to  develop  courage  and  loyalty,  and  so  surround  the 
worship  with  fictitious  sanctions.  As  agriculturist  he  has  recog- 
nized his  dependence  upon  certain  forces  and  therefore  wor- 
shipped them.  Thirdly,  he  imagines  that  those  virtues  which  a 
half  appreciated  experience  has  proved  helpful  both  in  war  and 
in  farming  are  approved  by  the  supernatural  powers ;  and  in  the 
fourth  place,  he  has  mirrored  in  his  pantheon  and  in  his  incipi- 
ent priesthood  the  social  and  political  organization  best  adapted 
to  his  combined  pursuits  of  war  and  agriculture. 

This  discussion  of  two  aspects  of  Bornean  religion  is  merely 
fragmentary.  Its  special  interest  lies  in  the  fact  that  it  fur- 
nishes an  excellent  illustration  of  some  general  principles  of 
religious  development.  The  deification  of  the  useful  and  the 
harmful  shows  the  influence  of  economics  upon  religion.  This 
many  people  admit,  if  not  to  its  full  significance,  and  it  is  illus- 
trated here  by  the  worship  of  the  Pleiads,  of  the  sun,  and  of 
the  soil.  Another  statement  of  economic  eifect,  perhaps  less 
widely  accepted,  is  that  the  industrial  organization  is  reflected 
in  the  nature  of  the  gods  and  in  the  religious  ritual,  a  statement 
exemplified  in  these  tribes  by  the  masculine  ideals  of  the  war- 
rior, the  feminine  ideals  of  the  agriculturist.1  In  a  former  gen- 

1  This  principle  was  suggested  by  Dr.  Keasbey  in  the  course  of  his 
sociological  work,  and  was  tested  and  found  to  hold  true  by  Professor 
Barton  (Semitic  Origins,  ch.  iii),  in  regard  to  the  Semites,  and  by  Miss 
Stites  in  regard  to  the  Iroquois  Indians.  These  tribes,  in  which  as 
usual  the  women  took  charge  of  the  agriculture,  worshipped  "Mother 
Earth"  and  also  several  feminine  plant  deities,  and  some  of  their 
•'  Keepers  of  the.  Faith,"  officiating  at  agricultural  festivals,  were 
women. 


Vol.  xxv.]      yy,,  Tqfluenttof  War  cmd  of  Agriculture,  etc.     -MT 


eral  survey,  I  advanced  a  third  theory,  which  is  illustrated  here 
by  the  worship  of  heads  and  the  various  harvest  taboos,  namely, 
that  beliefs  and  customs  gain  a  foothold  in  proportion  to  the 
benefits  society  derives  from  them.  I  do  not  suppose  that  these 
coyer  tin-  whole  ground;  nor  indeed  that  a  complete  explanation 
has  been  given  by  the  principles  thus  far  formulated.  They 
an-  hanlly  more  than  results  of  a  preliminary  disentanglement, 
and  there  is  much  work  yet  to  be  done  before  we  can  under- 
stand tin-  full  influence  of  economics  upon  religion  and  of  relig- 
ion upon  economics. 


The  Structure  of  the  Hammurabi  Code. — By  DAVID  G.  LYON, 
Professor  in  Harvard  University,  Cambridge,  Mass. 

HAS  the  code  of  laws  promulgated  by  Hammurabi  any  defi- 
nite system  of  arrangement,  logical  or  otherwise?  This  ques- 
tion forces  itself  on  every  student  of  the  subject,  and  its  solu- 
tion is  of  no  slight  importance  to  the  understanding  of  the 
code  as  a  whole  and  of  many  of  its  parts. 

That  there  is  much  grouping  of  laws  is  apparent  at  a  glance 
(theft,  6-13;  storage  and  deposit,  120-126;  adoption,  185-193). 
But  it  also  seems  that  in  many  cases  all  the  laws  relating  to  one 
subject  are  not  grouped  together,  but  are  found  in  various  parts 
of  the  code  (slaves,  7,  15-20,  116,  119,  146,  147,  170,  171,  175- 
176A,  199,  205,  213,  214,  217,  219,  220,  223,  226,  227,  231, 
252,  278-282).  Is  this  seeming  a  reality  ? 

Some  students,  recognizing  it  as  such,  declare  that  the  code 
is  without  logical  arrangement.  Thus,  Professor  Oettli  of 
Greifswald,  in  his  discussion,  Das  Gesetz  Hammurabis  und  die 
Thora  Israels,  Leipzig,  1903,  p.  10,  says:  "Homogeneous 
materials  are  put  together  in  a  series  of  passages,  but  a  strict 
arrangement  according  to  subject  is  not  carried  out."  He 
thinks  that  the  code  may  have  arisen  from  smaller  collections 
which  have  grown  together,  and  that  this  may  account  in  part 
for  the  disorder.  He  therefore  picks  out  the  scattered  laws  and 
brings  them  together  under  thirteen  great  topics,  as  follows: 
1.  Marriage  laws;  2.  Parents  and  children;  3.  Freemen  and 
slaves;  4.  Inheritance  laws;  5.  Injury  and  protection  to  honor 
and  life;  6.  General  laws  for  protection  of  property;  7.  Fief; 
8.  Lease,  rent  and  hired  labor;  9.  Deposit;  10.  Debt  and  secur- 
ity; 11.  Responsibility  (Hotftpflich£)\  12.  Individual  regulations 
regarding  civil  duties;  13.  Criminal  law  and  judicial  proceed- 
ing. For  his  purpose,  comparison  with  the  laws  of  the  Old 
Testament,  this  is  a  legitimate  process,  but  it  contributes  no 
light  on  the  structure  of  the  code. 

Prof.  David  H.  Mtlller  of  Vienna  (Die  G-esetze  IIaminnr«l>ix 
und  ihr  Verhaltniss  zur  mosaischen  GesetK<j<l»ui<j  *<>trie  zu  den 
XII  Tafeln,  Vienna,  1903)  makes  forty-four  co-ordinate  divis- 


Vol.  xxv.]    /.,/,,„.   '/'/,,  ftriMfun  ..r '"'.   11  ;>f  Code. 

ions.      Mailer's    hypothesis   of  an  Ur-Gesetz^    from    which    the 
Hammurabi  Code,  the  Mosaic  Law  and  the  XII  Tables  are  all 
derived,  however  fascinating  as  a   >peculation,  cannot  be  con- 
sidered as  a  good  preparation  for  the  discovery  of  the  grouping 
and  arrangement  of  tin-  laws  in  tin*  code.     That  there  is  a 
considered   order   he   clearly   perceives,    and   he  has  • 
state. 1  ip.   l'.»0)  one  of  the  principles  of  arrant-mem,  tin-  rank 
of  the  parties  conrerned.      His  other  principle,  viz.:  the  order 
in   t  .    with   certain    modifications   l»y    Hammurabi, 

-I  be  of  force  only  to  those  who  accept  his  hypothesis  of  an 
'.:   and    his    conjecture   as  to  the  arrangement   of    its 
material.     That  the  code  as  it  stands,  without  any  reference  to 
an  older  form,  which  probably  did  exist,  is  arranged  in  a   |><  r- 
y  logical   order  according    to   the    nature   of  the    material. 
Mailer  has  not  seen. 

I     cannot  be  said   that    Kohler   and   Peiser      // 
Gesetz,  Leipzig,  1904)  have  been  more  fortunate.     They  have 
indeed  been  most  unfortunate  in  tin -ir  attempt  to  lay  upon  tin- 
code  the  straight  jacket  of  modern  legal  terminology.     Their 
•  1   di\i-ion    is  as   follows:    1.   Procedure,    1-6: 

:   an.l   its  Obligations,  26-41 ; 

\_rrieulture  and  Cattle  raising,  42-65;  5.  Trade  and  I> 
100-126 ;  6.  Marriage,  Laws  relating  to  Woman,  Laws  relating 
to  the  Legitimate  and  to  the  Illegitimate  Child,    r.1 7-177;  7. 
Temple  Women  and  (  ..n«  ul.ines,  178-184;  8.  Adoption  of  Chil- 
dn MI,   185-193;   9.   Criminal  Law.    1  10.   Navigation, 

234-240;    11.    Relations  of  Hire  and   Service,    241-277;     L*. 

;  78-282. 

Th  .11  of  the  code  separates  laws  which  belong  together 

(as  groups  6,  7,  8  and  the  tirst  two  of  9);  it  brings  together 

laws   which   belong    in    different    groups,    not   observing,    for 

instance,  the  di^m.-ti'.n    in   character  between  gg  196-214  and 

and  some  of  its  descriptions  are  inept,  as  No.  9, 

•  •ause  some  of  the*,,  laws  have  nothing  to 

do  with  crime  or  punishim-nt  (doctors'  fees,  carpenters'  fees), 

an.l  because  laws  in  various  other  parts  of  the  code  do  relate  to 

crime  and  its  |"in 

Tin- criticism  ,,f  Kohler  and  PeU«  i .  \\hi.-h  un  Jit  be  greatly 
prolonged,  in  enough  to  show  that  they  have  not  perceived  the 
logical  arrangement  of  the  code.  To  recognize  their  designa- 


250  D.  G.  Zyt*//,  [1904. 

tions  of  the  successive  sections  as  even  approximately  correct  is  to 
justify  those  who  find  little  systematic  arrangement  in  the  laws. 

Let  us  pass  now  to  the  question,  AVhat  \vas  the  codifier's 
principle  in  the  grouping  and  arrangement  of  his  laws?  His 
fundamental  principle  is  the  logical  relation  of  the  individual 
laws  to  one  another.  Several  related  laws  form  a  group,  sev- 
eral groups  a  larger  group,  several  of  these  a  still  larger  group. 
The  process,  however,  was  in  the  opposite  direction,  beginning 
with  a  few  of  the  largest  topics,  and  proceeding  through  groups 
and  sub-groups  down  to  the  individual  laws. 

To  Hammurabi  there  were  but  two  of  these  largest  topics, 
namely  things  and. persons  (slaves  being  reckoned,  according  to 
circumstances,  in  both  categories).  He  conceived  of  things  as 
Property,  and  the  code  gives  the  laws  relating  to  Property 
under  three  groups,  Personal  Property,  Real  Estate,  and  Trade 
and  Business  Relations.  There  are  likewise  three  groups  under 
the  second  great  topic,  Person,  namely,  The  Family,  Injuries, 
and  Labor  (both  human  and  animal).1 

These  six  groups  are  then  divided  into  sub-groups.  The  two 
sub-groups  under  the  Family,  for  instance,  are  :  1.  Man  and 
Wife;  2.  The  Children.  The  division  under  Children  is  into 
one's  own  children  and  adopted  children.  One's  own  children 
are  considered  under  three  aspects:  1.  Children  of  a  free  father; 
2.  Children  of  a  slave  father  and  a  free  mother;  3.  The  free 
widow  and  minor  children.  The  children  of  a  free  father  are 
considered  in  three  groups:  1.  Children  by  a  free  mother;  2. 
Children  by  a  slave  mother;  3.  The  free  widow  and  adult  chil- 
dren. There  are  three  divisions  under  the  children  by  a  free 
mother,  and  these  three  divisions  are  further  subdivided  into 
individual  laws.  Thus : 

1  In  a  sense  the  whole  code  might  be  said  to  relate  to  property,  because 
this  subject  is  involved,  more  or  less  directly,  in  nearly  all  the  laws  ; 
just  as  it  might  be  said  to  relate  to  persons,  a  person  appearing  or  being 
assumed  in  every  law.  And  yet  the  division  represents  a  real  distinc- 
tion, property  being  the  more  prominent  idea  in  the  first  division,  and 
person  in  the  second.  Oxen  are  not  persons,  it  is  true,  but  they  are 
introduced  where  they  are  (241-252)  because  of  their  connection  with 
one  of  the  laboring  classes. 

Taken  as  a  whole,  the  laws  might  be  called  a  penal  code,  because 
most  of  them  prescribe  penalties  for  offenses.  The  chief  exceptions  are 
in  the  group  relating  to  the  family. 


Vol.  xxv.]      77,,  Structom  »/'/<>  fibnuntiraM  <  ><le. 

1.    Children  by  five  mother.   I-;:.    169. 

1)  Division  of  inheritance  preceded  by  setting  aside 

(1)  Father's  special  gift  to  a  favored  son,  165. 

(2)  .Marriage  settlement  for  unmarried  son,  166. 
-.'i   Children  by  two  Mice,  \es,  167. 

3)  Disinheritance. 

(1)  Disallowed  for  slight  offense,  168. 

(2)  Allowed  only  for  repeated  grave  offense,  169. 

Presented  in  tabular  form  this  procedure  is  as  follows: 

II     Person. 

i.    Family. 
2.   ChiMivn. 

1 )    <  hic'v  o\\  n  chil.ln-ii. 
(1)  Children  of  a  free  father. 

a.   Surh  children  by  a  free  mother, 
a)  Pi  \Moii  of  the  inheritance, 
(a)  Special  gift  to  favored  son. 

This  method  of  division  and  subdivision  according  to  logical 
relations  prevails  throughout  the  code,  tin  »  \tent  to  which  it  is 
carried  depending  entirely  <m  the  complexity  of  the  subject. 

The  correct  analysis  of  the  laws  explains  the  seeming  incon- 
sistency of  the  code  in  touching  upon  the  same  subject  in 
different  places,  slaves  for  instance.  The  slave  is  mentioned  in 
7,  15-20  as  a  species  of  personal  property:  in  1  Hi  as  a  person 
seized  for  debt;  in  119  as  a  wife  sold  for  debt:  in  11',.  U7  to 
detine  her  relations  to  a  votary  wife  ;  in  K<>,  171  to  define  tin- 
status  of  her  children  by  a  frci-  liii>hand;  in  1  '.  \  because 
certain  classes  of  slaves  might  marry  a  free  \v->man;  in  199, 
.Ml  because  of  damages  due  the  owner  for  injuring  a 
slave:  in  •.!<>:>  to  pn-dil..-  the  penalty  on  a  vicious  slave;  in 

cause  slaves   had    to  be   treated   by   do. 

and  i;    in    '.'  because  they   iniirht    !.«•    marked 

Jl  because  of   their   possible   relation    t<>  a  fall- 

i  252  because  one  ini-jlit  he  killed  by  an  o\  ;  in  278- 

t<>  define  what  mi<_rht    invalidate  the  sale  of  a  slave  and  to 

give  the  penalty  on  a  sla  lenvin-.:  his  master.     It 

are  no  laws  relating  to  slavery  as  *n eh, 

introduced  because  .iii..n  to  the 

many  sul>  »  \\hidi  the  e.,d«-  is  logically  di\ided. 


D.  G.  Lyon,  [1904. 

\<>r  is  there  legislation  on  the  subject  of  temple  woim-n. 
Persons  of  this  class  figure  at  various  points,  but  always  on 
account  of  their  relation  to  some  larger  subject.  In  110  this 
larger  subject  is  wine  selling;  in  127,  144-147,  marriage;  in 
178-182,  inheritance:  in  192,  193,  adoption  of  children.  A 
comparison  of  these  various  passages  shows  that  the  temple 
woman  or  votary  is  not  an  immoral  person.  She  dare  not  even 
enter  one  of  the  disorderly  houses  where  wine  is  sold  (110) ; 
she  is  expected  to  have  a  name  above  reproach  (127) ;  her 
station,  if  she  be  married,  is  one  of  honor  (144-147) ;  her  father 
either  gives  her  a  dowry  when  she  enters  the  temple  ser- 
vice (becomes  the  god's  bride),  or  she  receives  a  share  of  his 
property  at  his  death  (178-182) ;  and  i'f  she  adopts  a  child,  he 
may  neither  leave  her  nor  renounce  'her  (192,  193). 

That  Hammurabi  or  his  jurists  should  have  cast  his  system  in 
such  a  logical  mold  is  one  of  the  most  astonishing  features  of 
this  admirable  code.  The  arrangement  is  the  result  of  deep 
thought,  and  every  law  has  its  well-considered  place.  It  is  true 
that  one  might  logically  change  the  position  of  certain  laws  or 
even  groups  of  laws.  For  instance,  the  five '  laws  about  slaves, 
278-282,  might  be  grouped  with  the  laws  relating  to  stolen  and 
fugitive  slaves,  15-20.  The  codifier  had  a  definite  reason  for  the 
separation.  He  placed  278-282  in  the  second  great  division, 
because  he  here  conceives  of  the  slave  as  person;  in  the  third 
group  of  the  second  division,  because  the  slave  is  a  laborer;  and 
last  in  the  third  group,  because  slave  labor  is  inferior  to  free  labor. 

Perhaps  the  most  persistent  questioning  will  concern  the  posi- 
tion under  Farming  of  the  group  of  laws  relating  to  the  vicious 
ox.  We  should  be  rather  disposed  to  look  for  them  under 
Injuries.  But  the  ox,  as  the  most  important  animal  to  the  agri- 
culturist, has  his  natural  place  under  farming,  along  with  the 
overseer,  annual  wages  of  laborers,  and  theft  of  farm  imple- 
ments. The  ox  is  considered  from  the  points  of  view  of  seizure 
for  debt  (prohibited  on  account  of  his  necessity  to  farm  life), 
annual  rates  of  hire,  and  damages  to  oxen ;  and  then  comes  the 
small  group  of  laws  on  the  ox  which  kills  a  man,  placed  here 
because  of  the  relation  of  the  ox  to  farming. 

The  code  has  many  illustrations  of  the  influence  of  rank  on 
the  order  both  of  individual  laws  and  of  groups  of  laws. 
Thus,  theft  from  temple  or  palace  (6-8)  precedes  theft  from 
individuals  (9-13),  and  in  the  section  on  injuries  (196-214)  are 


Vol.  xxv.]       yy,,   Structu,    .,/f/.,   II".,, n.xrabi  Code. 

several  illustrations  of  the  order,  freeman,  freedman,  slave. 
a  an-  treated  before  females;  as  196-208  compared  with 
209-214,  or  165-177  (male  children)  compared  with  178-184 
(daughters).  Tin-  principle  of  rank  was  probably  not  without 
it>  influence  in  placing  I Voperty  before  Person,  as  well  as  in  the 
onlcrof  the  three  great  groups  under  each  of  these  divisions. 
Thus.  Personal  Property  contains  M'veral  laws  involving  the 
temple  and  the  palace;  Real  Estate,  a  large  collection  relat- 
ing to  land  holders  appointed  by  the  king;  while  the  thinl 
trroup  is  without  important  reference  to  either  temple  or  king. 
Under  Person,  the  Family  seems  to  come  first  logically,  and 
Labor  last.  But  arrangement  according  to  rank  would  also 
M-em  to  suggest  the  same  order,  tin-re  being  under  laws  about 
tin-  family 'not  a  few  which  relate  to  votaries,  while  the  slave 
la\\  -  in  -278-282  naturally  draw  to  the  end  of  the  code  the  group 
to  which  it  belongs.  .Many  other  illustrations  might  be  cited, 
hut  the  principle  is  not  invariable,  other  considerations  at  times 
taking  precedence. 

Sometimes  the  order  is  determined  neither  by  logical  relation 
nor  by  rank,  but  by  some  more  remote  principle  of  association. 
Thu>.  under  grain  fields  damage  is  placed  last  (53-58).  The 
same  principle  of  arrangement  should  have  placed  damage  last 
in  the  following  section  on  date  groves.  But  it  actually  stands 
first  (59),  doubtless  in  order  to  connect  grain  fields  and  date 
groves  through  the  idea  of  damages.  The  offence  of  striking  a 
parent  (195)  gives  an  easy  transition  to  the  section  on  Injuries 
(196-214).  Damage  to  oxen  (244-249)  leads  easily  to  the  sec- 
tion  on  injury  by  oxen  (250-252). 

It  remains  to  say  a  few  words  of  special  explanation.  The 
code  has  no  external  marks  separating  the  laws  one  fn»m 
another,  or  indicating  where  the  groups  of  laws  end.  The 
•  Imsion  into  separate  paragraphs  was  intn><luee.l  by  the  editor, 
M  >. -he'il.  For  such  «li  vision  the  criteria  are  the  almost  invari- 
able introduction  -  "if,"  and  the  connection  of  the 
thought.  In  a  few  cases  Scheil's  division  mi-_rht  be  open  to 
criticism.  Paragraphs  39,  40,  for  install  ptiong  to 
38,  or  modifications  or  explanations  of  it,  and  miirht  then 
have  been  given  under  88,  without  division.  On  the  other  1 
certain  of  Scheil's  paragraphs,  as  1 ;  1 .  1 ;  .'.  mi^ht  well  be  broken 
up  into  other  paragraphs,  as  the  following  analysis  indicates,  by 
the  use  of  a,  b,  c,  after  Scheil's  ninnl- 


254  D.  G.  £yon,  [1904. 

There  are  several  obscure  titles  of  classes  of  persons  men- 
tioned in  the  code,  and  some  of  these  classes  play  an  important 
n'.le  in  society.  Such  are  the  MAS-EN-KAK,  which  I  have 
rendered  by  "freedman";  the  bairu,  rid  sabe  and  naSi  //////, 
three  classes  of  fief  holders ;  and  the  several  classes  of  female 
votaries  of  the  temple.  The  rendering  " freedman"  is  only  a 
suggestion.  The  class  stood  between  the  freeman  and  the  slave 
in  some  particulars,  though  in  other  respects  it  seems  to  have 
been  of  greater  consequence  than  the  freeman,  being  mentioned 
in  close  connection  with  the  palace.  '  Palace '  in  the  code  is 
probably  not  the  king's  residence  in  particular,  but  also  the 
residences  of  his  governors  in  the  various  provinces. 

In  some  instances  the  analysis  here  presented  may  be  suscepti- 
ble of  rectification.  Specially  is  this  true  of  the  subdivisions 
under  the  Introduction,  owing  to  the  uncertainty  still  attending 
the  translation  of  this  group  of  laws.  There  are  also  a  few 
cases,  indicated  by  question  mark,  where  difficulty  of  translation 
(47,  185,  186,  242,  243,  258,  270),  or  break  in  the  inscription 
(100,  262,  275)  leaves  doubt  as  to  the  meaning,  and  conse- 
quently as  to  the  grouping. 

And  modifications  may  be  possible  elsewhere.  In  details  they 
are  perhaps  inevitable.  This  paper  is  very  far  from  claiming 
that  its  writer  has  seen  the  whole  truth.  But  it  does  claim  that 
he  has  seen  the  truth  essentially  as  Hammurabi  would  have  it 
seen.  If  the  claim  be  just,  Hammurabi's  eminence  as  lawgiver 
does  not  surpass  his  eminence  as  logician.  In  the  skillful 
arrangement  of  its  material  the  code  has  never  been  excelled, 
and  it  has  probably  never  been  approached. 


ANALYSIS  OF  THE  CODE. 
INTRODUCTION,  ON  EVIDENCE  AND  DECISION,  1-5 

i.   The  corrupt  plaintiff,  1,  2. 

1.  Decision  by  judges,  1. 

2.  Decision  by  ordeal,  2. 
ii.   The  corrupt  witness,  3,  4. 

1.  In  suit  involving  life,  3. 

2.  In  suit  involving  property,  4. 
iii.  The  corrupt  judge,  5. 


Vol.  xxv.]      The  Structure  <(ft/,, 


Code. 


I.  PROPERTY,  6-1  -M. 

i.   Personal,  especially  theft  of  such  property,  6-25. 
1.    Tin  ft  ,,j  things,  6-13. 

1)  From  temple  or  palace,  6-8. 

(1)  Treasure  kept  in  the  buildings,  6. 

a.   Buying  or  receiving  from  minor  or  slave,  7. 

(2)  Possessions  not  kept  in  the  buildings,  8. 

2)  From  individuals,  9-13. 

(1)  To  discover  the  thief,  9-11. 

a.  Seller  the  thief,  9. 

b.  1I..1.1,  ,  the  thief,  10. 

c.  Claimant  the  thief,  1  1  . 
If  seller  be  dead,  1  •». 

(3)  If  witnesses  be  remote,  13. 

2.  Kidnapping  a  minor,  \\. 

3.  /•'//;////><?  slaves,  15-20. 

1)  Belonging  to  palace  or  freedman,  15,  16. 

(1)  Inducing  to  run  away,  15. 

(2)  Harboring,  16. 

2)  Other  fugitive  slaves,  17-20. 

(1)  Restoring  to  owner,  17,  18. 

a.  Fee  for  restoration,  17. 

b.  Refusal  to  give  owner's  name,  18. 

(2)  Conceal  i  n  LT  >la\v,  1H. 

(3)  Escape  from  captor,  20. 

1.   Aggravated  form*  «/*/«.#,  21-25. 
1  i    KiM-Lrlary,  21. 

2)  IIiirli\\a\  robbery,  22-24. 

(1)  Capture  of  robber,  22. 

(2)  Escape  of  robl. 

(3)  Munlrr  with  n,l.l..T\  .  \'  I  . 

3)  Theft  I'nun  burning  house,  25. 

ii.    Real  Estate,   '.£«•  —  .' 

l.   >/,//.  •;///  .////;,  .v,  ri:t/,f  i  »f  /,,,/,/. 

ers,  •.'•;    II. 

1  Owing  to  the  erasure  of  four  or  five  columns  of  the  inscription,  it  is 
impossible  to  say  how  many  laws  related  to  Real  Estate.    &  )>•  i 
mates  that  the  erasure  contained  about  tinny-five  laws,  though  not  all 
of  them  treated  tin-  -ui.ject. 


D.   G.  Lyon.  [1904. 

1)  Loss  of  one's  holding,  26-31. 

(1)  By  disobedience  or  employing  substitute,  26. 

(2)  r.y  bring  captured,  27-29. 

a.  Land   assigned   to   another   restored  on   holder's 

return,  27. 

b.  Land  held  by  son  of  captured  holder,  28. 

a)  Case  of  son  too  young  to  take  charge,  29. 

(3)  By  desertion,  30,  31. 

a.  For  three  years'  desertion  the  loss  is  perpetual,  30. 

b.  For  one  year,  temporary,  31. 

2)  Relation  of  holder  to  others,  32-34. 

(1)  To  one  who  ransoms  him,  32. 

(2)  To  superior  officers,  33,  34. 

a.  They  may  not  release  him  from  obligations,  33. 

b.  They  may  not  rob  nor  oppress  him,  34. 

3)  Holdings  inalienable,  35-41. 

(1)  Animals,  35. 

(2)  Realty,  36-41. 

a.  Not  to  be  sold,  36. 

a)  If  sold,  to  be  returned,  37. 

b.  Not  to  be  given  away,  nor  assigned  for  debt,  38. 

a)  Realty  acquired  by  purchase  different,  39. 

b)  Classes  of  holders  who  may  sell,  40. 

c.  Not  to  be  exchanged,  41. 
2.   Private  Realty,  42  — . 

1)  Grain  fields  and  crops,  42-58. 

(1)  Hired  fields,  and  payment  of  rent,  42-47. 

a.  Condition  of  the  land,  42-44. 

a)  Arable  land,  42,  43. 

(a)  No  grain  produced,  42. 

(b)  No  other  crop  produced,  43. 

b)  Unreclaimed  land,  44. 

b.  Payment  of  rent  in  case  of  crop  failure,  45,  46. 

a)  Field  let  for  definite  price,  45. 

b)  Field  let  on  shares,  46; 

c.  Subletting  (?),  47. 

(2)  One's  own  field,  48-52. 

a.  Payment    of    debt    postponed   in    case    of    crop 

failure,  48. 

b.  Mortgage  for  borrowed  money,  49-52. 


Vol.  xxv.]      The  Str'"-t»r-  .///,.    ll'nunurabiCode. 

a)  Of  crop  to  be  planted,  49. 

b)  Of  crop  already  planted,  50,  51. 

(a)  Payment  in  money,  50. 

(b)  Payment  in  produce,  51. 

c.   Contract  not  cancelled  by  crop  failure,  52. 
(3)  Damage  to  fields  and  crops,  53-58. 

a.  By  water  of  irrigation,  53—50. 

a)  Breach  in  dyke,  53. 

(a)  Impecunious  offender. 

b)  Sluice  left  open,  55,  56. 

(a)  Damage  to  crop,  55. 

(b)  Damage  to  prepared  land,  56. 

b.  By  cattle  grazing,  57,  58. 

a)  Partial  damage,  57. 

b)  Serious  damage,  58. 

2)  Orchards  or  date  groves,  59  — . 

(1)  Damage  by  cutting  tree,  59. 

(2)  Training  a  grove  on  shares,  60-' 

a.  Division  of  tin-  yield,  60,  61. 

a)  If  gardener  plants  all  the  space,  60. 

b)  If  he  plants  only  part  of  the  space,  61. 

b.  Penalty  for  failure  to  plant  grove,  62, 

a)  In  case  of  arable  land,  62. 

b)  In  case  of  unreclaimed  land,  63. 

(3)  Letting  productive  grove  to  gardener,  64,  65. 

a.  Division  of  the  yicl«l,  54. 

b.  Penalty  for  neglect  of  grove,  65. 

[The  erased  sections,  which  come  at  this  point,  continued  the 
Mibjcct  of   or, -hard-,   i^ave  the  laws  relating  to  houses  (leases, 
i.  and  began  the  third   division   under   Property,  i.  6.  Trad.- 
.in 'I  Business  Relations.] 

iii.    Trade  and  Business,   -      1  '*' 

1.    .)/'/ •!,<>,<(  a>,<t  r.'l'l  -  107. 

\l--ivhant   pr«>\  id. 
(1)    Profitable  tour  i 

i.rolitahle  to.,.-.    KU     \Q\\. 
;in.    lul. 

1..      Poxitnr    loss.    102. 

IVddlrr  robl.. 


258  D.  G.  Lyo)t,  [1904. 

2)  Men-hunt  provides  goods,  104a. 

3)  Receipts  necessary,  104b,  105. 

4)  Suits,  106,  107. 

(1)  Peddler  the  plaintiff,  106. 

(2)  Merchant  the  plaintiff,  107. 

2.  Wine  setting,  108-111. 

1)  Offences  of  wine  sellers,  108,  109. 

(1)  Practicing  fraud,  108. 

(2)  Harboring  disorderly  persons,  109. 

2)  Religious  votaries  and  wine,  110. 

3)  Sale  on  credit,  111. 

3.  Carriage,  112. 

4.  Debt,  113-119. 

1)  Seizure  for  debt,  113-110. 

(1)  Grain,  113. 

(2)  Person,  114-116. 

a.  Unwarranted  seizure,  114. 

b.  Legitimate  seizure,  115,  116. 

a)  Person  seized  dies  natural  death,  115. 

b)  Death  from  abuse,  116. 

2)  Sale  for  debt,  117-119. 

(1)  Wife  or  child.     Serves  three  years,  117. 

(2)  Slaves.     Sale  may  be  perpetual,  118. 
a.  Exception  of  slave  wife,  119. 

5.  Storage  and  deposit,  120-126. 

1)  Grain,  120,  121. 

(1)  Loss  by  accident  or  theft,  120. 

(2)  Rates  for  storage,  121. 

2)  Treasure,  122-126. 

(1)  Witnesses  and  record,  122. 

(2)  Failure  to  have  such,  123. 

(3)  Suits,  124-126. 

a.  Receiver  disputes  deposit,  124. 

b.  Receiver  loses  deposited  goods,  125. 

c.  Depositor  makes  fraudulent  claim,  126. 

II.  PERSON,  127-282. 

i.    The  Family,   127-195. 

1.   Man  and  wife,  127-164. 
1)  Slander  of  wife,  127. 


Vol.  xxv.]       The  Strwturr  off/,.   //,/„,  /,,///-a£i  Code. 

2)  Definition  of  marriage,  1 

3)  Interruption  of  the  marriage  relation,  129- 

(1)  By  Adultery  of  tin*  wife,  120-1:. 

a.  Guilt  established,  129,  130. 

a)  The  woman  actually  married, 

b)  The  woman  betrothed  only,  130. 

b.  Guilt  suspected,  131,  1  ..'. 

a)  The  suspicious  husband,  131. 

b)  Public  gossip,  132. 

(2)  By  raptivity  of  the  husband,  133-135. 

a.  \Vifr*>  remarriage  prohibited, 

b.  Wife's  remarriage  allowed,  1 

a)  Case  of  husband's  return  from  captivity,  135. 

(3)  By  desertion  of  the  husband,  1:. 

(4)  By  divorce,  137-1  \:\. 

a.  Husband  the  plaintiff,  137-141. 

a)  Divorce  of  concubine  and  votary  wife,  137. 

b)  Divorce  of  spouse1  without   children,  138-14<». 

(a)  In  case  there  be  a  marriage  settlement,  138. 

(b)  In  case  of  no  marriage  settlement,  139,  140. 
a.  The  freeman's  spouse,  139. 

ft.  The  freedman's  ^JM.UM-.  1 

c)  The  \i.\eii  gadabout,  141. 

b.  Wife  the  plaintiff,  14'*.   ; 

a)  Successful  suit,  1  1\!. 

b)  Unsuccessful  suit,  143. 

4)  Rights  of  wives,  144-150. 
(1)  Votary  wife,  144-147. 

a.   In  relation  to  a  cnu.-uliim-,  in.  145. 

a)  ('onrul.ine  not  allowed.    1  1  1. 

b)  Coiieiilmie  allowed,    1 

1».     Ill    relation    to  ;i    >l;i\e    \\  ife.    1  I''-.    147. 

a)   Slave  wife,  if   nioiher.  not  !«•  !••• 
l.»    If  not  a  mother,  may  be  sold, 


'.  the  free  wife,  as  distinguished  from  the  con*  ul  i  .tary 

wife,  and  the  si.,-  ,  •.-,  it.  The  code  distinfruishea  carefully  tlu^ 
clasaes  of  wives.  The  votary  wife  seems  never  to  bear  rh.Mi.  n.  She 
was,  perhaps,  in  the  service  of  the  tempi'-  until  she  passed  the  age  of 
•  In  1.1  -bearing,  and  was  then  free  to  marry.  On.-  n\\^\\i  r.»m|»:in-  ill.- 
i  virgins  at  R.HM-.  xvho  were  also  free  to  marry  after  thirty  yean 
..r  lerrioe, 


260  D.   G.  Lyon,  [1904. 

(2)  Diseased  wife,  148,  149. 

a.  To  be  supported  by  husband,  148. 

b.  May  leave  him,  if  she  will,  149. 

(3)  Widow's  property  rights,  150. 

5)  Mutual  responsibility  of  husband  and  wife,  151,  152. 

(1)  Debts  contracted  before  marriage,  151. 

(2)  Debts  contracted  after  marriage,  152. 

6)  Killing  a  husband,  153. 

7)  Incest,  154-158. 

(1)  With  a  daughter,  154. 

(2)  With  a  son's  fiancee,  155,  156. 

a.  In  case  the  son  has  known  her,  155. 

b.  In  case  the  son  has  not  known  her,  156. 

(3)  With  one's  mother,  157. 

(4)  With  a  father's  wife,  158. 

8)  Breach  of  promise,  159-161. 

(1)  By  the  young  man,  159. 

(2)  By  the  woman's  father,  160,  161. 

a.  For  reason  not  given,  160. 

b.  Influenced  by  a  "friend,"  161. 

9)  Dowry  of  deceased  wife,  162-164. 

(1)  If  there  be  children,  162. 

(2)  If  no  children,  163,  164. 

a.  If  marriage  settlement1  be  returned,  163. 

b.  If  marriage  settlement  be  not  returned,  164. 
2.    Children  (and  widowed  mothers),  165-195. 

1)   One's  own  children,  especially  in   relation  to  inher- 
itance, 165-184. 

(1)  The  father  a  freeman,  165-174. 
a.   Children  by  free  mother,  165-169. 

a)  Equal   distribution   preceded  by    certain    sub- 

tractions, 165,  166. 

(a)  Special  gift  to  a  son,  165. 

(b)  Marriage  settlement  for  unmarried  son,  Kir,. 

b)  Children  by  two  successive  free  mothers,  167. 

c)  Disinheritance,  168,  169. 

1  The  code  has  three  words  for  marriage  gift ;  gift  from  the  paternal 
house,  seriktu,  '  dowry  ;'  gift  from  the  groom  to  the  bride's  family,  tir- 
hatu,  '  marriage  settlement ;'  gift  from  the  groom  to  the  bride,  nudunnu, 
1  gift.'  From  §  164  the  dowry  would  seem  ordinarily  to  have  been  larger 
than  the  marriage  settlement, 


Vol.  xxv.]       The  Structure  of  tit.    I/.>,,lltiurabi  Code.  261 

(a)  Disallowed  for  light  offense,  168. 

(b)  Allowed  for  repeated,  grave  offense,  169. 
b.   Children   l.y  slave  mother  (there  being  also  chil- 
dren by  free  mother),  170,  171b. 

u    Formal  recognition  by  father  prerequisite  to 

inheritance,  170,  171a. 
b)  They  and  their  mother  to  be  free,  171b. 
C,   Tin-  free  \\i.l..\\  and  her  children,  l?lr-174. 

a)  Her  life  interest  in  property  and  home,  1  : 

17*. 

(a)  In  case  there  be  a  gift  (//»<///////"),  1 ;  1.-. 

(b)  In  case  there  be  no  gift,  172a. 

(c)  Attempt  of  children  to  dislodge  her,  li  •.'!•. 

(d)  Hrr  \"luntary  departure,  17 

b)  Her  dowry  in  case  of  re-marriage.  1  i 

(a)  If  second  marriage  be  fruitful.  173. 

(b)  If  second  marriage  be  not  fruitful.  1 

(2)  The  father  a  slave,  the  mother  free,  175-17«.A 

a.  Children  of  such  union  free,  175. 

b.  Inheritance,  176,  17», A 

a)  In  case  a  dowry  exists,  176. 

b)  In  case  of  no  dowry,  17»'> A. 

(3)  The  free  widow  and  minor  children,  177. 

a.  Condition  on  which  she  may  re-marry,  177a. 

b.  Guardianship  of  the  children,  177b. 
0.   Restrictions  on  their  property,  177c. 

(4)  Daughters,  178-184. 

a.  Daughters  consecrated  to  religion,  178-182. 

a)  Those  dowered  by  father,  178,  179. 

(a)  By  '_ritt  f..r  life  time,  178. 

(b)  IJy  irift   in  perpetuity,  179. 

b)  *Those  not  dowered  by  father,  180-182. 
(a)  Votary  «.f  ti,M  grade,  180. 

il'i   Votary  of  second  grad<  ,  1^1. 

(c)  Votary  of  Marduk  of  Kal.yl.m,  182. 

b.  Daughters  by  (?)  coneul.im   \\if,-.  183,  184. 

a)  Dowered  and  HM  ^3. 

b)  Undowered  and  unmarried,  184. 

I  <-l.il.hrn,   is:,    l 

(1)    KerlaimaMr  an. I   uiin-.-I.iini.il.lr.    185-190. 
VOL.   XXV.  19 


D.   G.  Jyo//,  [1904. 

a.  Adopting  in  one's  name  (?),  185. 

b.  Incorrigible  (?)  child,  186. 

c.  Adopted  by  nersega  or  votary,  187. 

d.  Adopted  by  artisan,  188,  189. 

a)  If  taught  handicraft,  188. 

b)  If  not  so  taught,  189. 

e.  Not  formally  recognized,  190. 

(2)  May  not  be  disinherited,  191. 

(3)  Penalty  for  ingratitude  to  nersega  or  votary,  192, 

193. 

a.  Renouncing  sonship,  192. 

b.  Running  away,  193. 

3)  Death  of  child  in  care  of  nurse,  194. 

4)  Penalty  for  striking  a  parent,  195. 

ii.   Injuries,  196-214. 

1.  To  males,  196-208. 

1)  Eye  or  limb,  196-199. 

(1)  Of  freeman,  196,  197. 

a.  Freeman's  eye,  196. 

b.  Freeman's  limb,  197. 

(2)  Freedman's  eye  or  limb,  198. 

(3)  Slave's  eye  or  limb,  199. 

2)  Tooth,  200,  201. 

(1)  Of  freeman,  200. 

(2)  Of  freedman,  201. 

3)  Blows,  202-208. 

(1)  Malicious  blows,  202-205. 

a.  On  person  of  higher  rank,  202. 

b.  Freeman  strikes  freeman,  203. 

c.  Freedman  strikes  freedman,  204. 

d.  Slave  strikes  freeman,  205. 

(2)  Unmalicious  blows,  206-208. 

a.  Man  struck  recovers,  206. 

b.  Man  struck  dies,  207,  208. 

a)  Freeman,  207. 

b)  Freedman,  208. 

2.  To  females  with  child,  209-214. 
1)  Freeman's  daughter,  209,  210. 

(1)  Miscarriage,  209. 


Vol.  xxv.]        Tin   >//•/„./,„.,  ,,j'ti,,   II,,,,,,,,,  !..  263 

(2)  Death,  210. 

2)  Freedman's  daughter,  211,  212. 

(1)  Miscarriage,  •>  1 1 . 

(2)  Death,  212. 

3)  Slave  woman,  213,  ^14. 

(1)  ;Misrarria-r.   'l\\\. 

(2)  Death,  21-1. 

i  i  i .    Laborers  and  Labor,  2 1 5->  >  .' 
1.  fre<  tabor,  -,'15-277. 
1)  Skilled  labor,  215-240. 

(1)  Surgeons  and  doctors,  215-M 

a.  Practicing  on  men,  215-223. 

a)  Operation  on  wounds  and  eyes,  2  1 

(a)  Fees  for  success,  215-21 ;. 
a.   On  freeman,  215. 

/?.   On  freedman,  216. 

y.   On  freeman's  slave,  217. 

(b)  Fines  for  failure,  218-220. 
a.   On  freeman,  218. 

ft.   On  freedman's  slave,  219,  220. 
a)  Wound,  219. 
P)  Eye,  220. 

b)  Broken  limbs  and  diseased  organs.   .' 

(a)  Freeman,  221. 

(b)  Freedman,  222. 

(c)  Freeman's  slave, 

b.  Veterinary  doctors,  224,  £36, 

a)  Fee  for  success,  2M  1. 

b)  Fine  for  failure,  . 

(2)  Branders,  226,  227. 

a.    Penalty  f«»r  imwarraiitr.l  markin 
1..    MarkiiiLf  unwittingly. 

(3)  House  buil.lii. 

a.  ISuil.lrr'v  fVr,  228. 

b.  Builder's  tin. 

a)  Fallin-  <>t   II..MS...  •.»-.".•  -v 
(a)  <  death,  8 

ft.    <  H'    n 

P.   Of  owner's  rhiM,  230. 

y.   Of  owner's  sla 


264  D.  G.  L>/.n,,  [1904. 

(b)  Damn  ir  in  IT  property,  232. 
b)  Insec'iiiv  walls,  233. 
(4)  Boat  building,  boats,  and  boatmen,  234-240. 

a.  Boat  building,  234,  235. 

a)  Fee,  -»:;i. 

b)  Fine  for  poor  work,  235. 

b.  Boating,  236-240. 

a)  Damages,  236-238. 

(a)  Sinking  or  losing  hired  boat,  236. 

(b)  Damage  to  freight  in  hired  boat,  237. 

(c)  Sinking  and  raising  a  boat,  238. 

b)  Annual  rate  of  boat-hire,  239. 

c)  Boats  in  collision,  240. 
2)  Unskilled  labor,  241-277. 

(1)  Farming,  241-260. 

a.  Oxen  as  farm  animals,  241-252. 

a)  Seizure  for  debt,  241. 

b)  Annual  rates  of  hire,  242,  243. 

(a)  Trained  (?)  ox,  242. 

(b)  Untrained  (?)  ox,  243. 

c)  Damages  to  oxen,  244-249. 

(a)  By  beast,  244. 

(b)  By  man,  245-248. 
a.   Death  of  ox,  245. 

(3.  Injury  of  ox,  246-248. 
a)  Broken  foot,  246. 
ft)  Blinded  eye,  247. 
y)  Broken  horn,  tail,  <fcc.,  248. 

(c)  By  unavoidable  accident,  249. 

d)  Death  of  man  by  ox,  250-252. 

(a)  Ox  supposed  to  be  innocent,  250. 

(b)  Ox  known  to  be  vicious,  251,  252. 
a.  Death  of  freeman,  251. 

(3.  Death  of  slave,  252. 

b.  Overseer  or  superintendent,  penalties  for  malfeas- 

ance, 253-256. 

a)  Theft  of  seed  or  feed,  253. 

b)  Theft  of  provisions  and  abuse  of  oxen,  254. 

c)  Letting  oxen,  and  raising  no  crop,  255. 

d)  In  case  he  cannot  pay,  256. 


Vol.  xxv.]       The  AV/v,,/,,,,  of  the  Jl>  ,,,,,.,<  ,-,ibi  Code. 

(  .   Annual  wages,  257,  258. 

a)  Farm  laborer,  257. 

b)  <>x  driver  (?),  258. 

d.  Theft  of  farm  implements,  259,  260. 

a)  Irrigating  wheel, 

b)  Irrigating  bucket,  or  plough,  260. 
(2)  Shepherding  M'.1-->G7. 

a.  Annual  wages  of  shepherd,  261. 

b.  Penalties  for  unfaithfulness  or  fraud.   .''.J-265. 

a)  (?), 

b)  Animal  lost,  263. 

c)  Rate  of  increase  diminMird. 

d)  Theft  and  sale,  265. 

c.  Accidents,  2< 

a)  Unavoidable,  266. 

b)  Culpable,  267. 

3)  Rates  of  hire  per  .lay,  268-4  : 

(1)  Animals  for  threshing,  268-270. 

a.  Ox,  268. 

b.  Donkey,  269. 

c.  Calf  (?), 

(2)  Teams,  271,  272. 

a.  Ox,  wagon  and  driver,  271. 

b.  Wagon  alone,  272. 

(3)  Day  laborer,  273. 

(4)  Artisans,  274,  275. 

a.  Male,  274. 

b.  Female  (?),  275. 

(5)  Boats,  276,  277. 

a.  M<i/,;,'tn  boat,  276. 

b.  Boat  of  sixt\    GUR  capacity,  277. 
Slaves,  278-282. 

1)  Purchase  invalidated,  278-281. 

(1)  By  sicking  l.rfore  lapse  of  one  month,  278. 

(2)  By  existence  of  rial in,  279. 

(3)  Purchase  in  I'-.n-i-n  land,  2sn,  281. 
a.  Slave  a  natm   Kal.yl'.ni .. 

k   Slave  not  a  Babylonian,  281. 
r  .1.  using  a  master,  282. 


Notes  on  the  Hammurabi  Monument.1 — By  DAVID  G.  LYON, 
Professor  in  Harvard  University,  Cambridge,  Mass. 

EVERY  student  of  the  subject  recognizes  the  excellence  of 
M.  Scheil's  translation  .of  the  Hammurabi  Code.  As  a  first 
attempt  at  a  difficult  task  its  success  is  above  all  praise.  That 
there  should  remain,  however,  possibility  of  improved  transla- 
tion in  details  and  of  new  points  of  view,  Scheil  would  be  the 
last  to  question.  To  call  attention  to  a  few  such  improvements 
and  new  points  of  view  is  the  object  of  this  paper. 

1.      Salmu= '  Statue '  in  407fl. 

The  stone  on  which  the  code  is  recorded  was  set  up  in  Mur- 
duk's  temple  at  Babylon,  before  a  statue  of  the  king.  That 
Hammurabi  prepared  statues  of  himself  in  the  round  we  know 
from  a  fragment  of  one  now  preserved  in  the  British  Museum. 
The  inscription2  on  this  fragment  is  bilingual,  Sumerian  and  Baby- 
lonian, and  the  statue  to  which  the  fragment  belonged  was  to 
all  appearances  seated,  like  the  well  known  representations  of 
Gudea  of  a  still  earlier  period. 

That  the  monument  containing  the  code  was  set  up  before 
such  a  statue,  is  expressly  stated  in  the  inscription  (4074*78) : 

a-wa-ti-ya  su-ku-ra-tim 
i-na  na-ru-ya  a§-tur-ma 
i-na  ma-fyar  salmi-ya 
sarri  mi-sa-ri-im 
u-ki-in, 

11 1  wrote  my  precious  words  on  my  stele,  and  set  (it)  up  before 
the  statue  of  myself  as  king  of  righteousness." 
Scheil  renders  this  passage  thus: 

1  The  first  three  notes  were  read  on  April  7,  1904,  at  the  meeting  of 
the  Society  in  Washington.     For  sake  of  convenience  the  references  are 
to  column  and  line  as  given  in  Robert  Harper's  The  Hammurabi  Code, 
1904. 

2  Translated  in  Schrader's  Keilinschriftliche  Bibliothek  iii.  110,  and  in 
L.  W.  King's  Letters  and  Inscriptions  of  Hammurabi  iii.  175. 


Vol.  xxv.]      Lyon,  Notes  on  the  //aw //>"/••'/»'  M  267 

"  Mes  voloutes  les  plus  chores 
sur  ma  stele  j'ai  eerit. 
devaiit  moo  image 
de  roi  de  justice 
je  (les)  ai  placees." 

It  is  not  dear  whether  this  translation  means,  I  placed  my 
wi.rds  (Seheil,  k  \  oh>nt.'s ')  before  a  separate  image  (or  statue) 
of  myself,  or  before  the  image  or  carving  of  myself  at  tin-  t«-p 
of  the  stele.  But  apparently  the  latter  is  the  meaning  of  the 
translation.  Otherwise  Scheil  should  have  rendered  .«////<«  not 
by  *  image'  but  by  'statue,'  as  he  does  in  44'",  .*/- 
"  statue  [or  statuette]  of  clay,"  and  he  should  have  supplied  as 
object  to  the  verl»  kl  placed,'  not  *  them/  i.  e.  *  the  words' 
or  '  laws,'  but  *  it,'  i.  e.  the  stele  itself.  Or  to  repeat  niy  own 
rendering,  "  I  wrote  my  precious  words  on  my  stele,  and  set  (it) 
up  before  the  statue  of  myself  as  king  of  righteousness." 

The  note  to  Winckler's  translation  of  this  passage1  leaves  no 
doubt  that  this  scholar  sees  reference  to  only  one  st- 
the  stone  containing  both  the  inscription  and  the  carving  at  tin- 
top,  the  latter  represent inir  the  king  standing  bef-- 
figure   of  the   Sun-god.     The  in»teread>:    "He    is   represent. -d 
thereon  as  *  king  of  righteousness'  (law  Driver);  seethe  pietmv." 
Winekler's   translation    reads:    [ieh     habe]     "meine    kostbaren 
\V««rte  auf  meinen  Denkstein  ge>ehriel»en.  \-«»r  ineinein  Uildnisse, 
als  des  Konigs  der  Gerechtigkeit,  aufgestellt." 

How  Robert  Harper  understands  the  passage  is  uncertain. 
He  renders,  "My  weighty  words  I  have  written  up..n  my  mon- 
unient,  and  in  the  presence  of  my  image  as  king  of  righteous- 
IH-SS  have  I  established.*'  Thi>  traii>lati«»n  seems  to  understand 
the  passage  as  Wim-kler  <loes. 

The  version  of  Pei-  di:   [ieh  habr]   "meine  kostbaren 

teauf  meine  InsehriftgescliiirlMMi  und  \  «T  meinem  l.ild,  ••lem 
ij^  der  Gereehtigkeit'  aufgestellt";  on  which  he  remarks: 

ling  tO  this     the     stele     was     set      up     1  »ef«  UV    Ha  111  III  11 1 

pietun-   in    reliel  This   r.'nd.-rin-   "f   I 'riser's  agrees  with 

my  n\\n.  except  in  x^n-1  I  have  already  given  rea- 

sons for  belie\  iir_r  that   tin-  po/mu  before  which  the  stele  was 


1  Die  Oese.tr.,  If,,,,,,,  1908.  p.  40. 

f  The  Code  of  //<///,/  mi. 


;'i«  Geitetz,  by  Kohler  and  Peiner,  1904,  p.  100. 


268  I>.   G.  Lyon,  [1904. 

placed  was  a  statue,  rather  than  a  relief,  though  the  word  might 
be  used  of  either.  But  the  important  point  is  not  whether 
salmu  was  statue  or  relief,  but  whether  salmu  was  carved  upon 
the  stele  or  was  not. 

The  inscription  distinguishes  between  the  salmu  (statue, 
relief  ?)  and  the  naru  (inscribed  stele).  The  laws  were  written 
on  the  naru  and  this  was  set  up  before  the 


2.     Kiba,   '  to  speak,  say  '  (41*°). 

The  passage  discussed  is  followed  after  a  short  interval  by 
another  (413~40),  in  which  the  syntax  has  not  received  due  atten- 
tion. The  king  directs  any  one  who  has  a  suit  or  complaint  to 
come  before  his  statue  (salmu),  and  read  his  stele  (naru),  which 
will  instruct  him  what  his  rights  are,  and  will  gladden  his  heart. 
He  then  expresses  the  wish  that  this  man,  impressed  with  what 
the  king  has  done  for  him,  may  cry  out  in  gratitude,  "Ham- 
murabi a  lord  is  like  a  real  father  to  the  people,"  etc.  This 
speech,  to  be  made  by  the  grateful  reader  of  the  code,  extends 
from  line  20  to  line  38,  and  the  whole  is  object  of  the  verb 
likbi,  '  may  he  say  '  in  line  40.  The  failure  to  note  this  con- 
struction, a  favorite  construction  in  the  Hammjirabi  inscription, 
that  of  placing  the  direct  object  before  the  verb,  even  where 
the  object  is  a  long  sentence,  has  brought  unnecessary  obscurity 
into  this  passage. 

If  the  speech  (20-38)  is  not  dependent  on  the  verb  likbi, 
'may  he  say'  (40),  then  there  is  no  verb  in  the  connection  on 
which  it  can  depend.  Several  interpreters  have  accordingly 
in  their  translations  inserted  a  verb  before  the  speech  (Sclieil, 
Winckler,  Harper). 

Correctly  construed,  however,  the  passage  is  not  obscure. 
The  successive  steps  are  as  follows  :  May  the  man  who  has  a 
complaint  1)  come  before  my  statue  (6),  2)  read  my  inscribed 
stele  (li-is-ta-as-si,  'let  him  read,'  from  §asu,  11).  3)  As  a 
result,  understand  his  case  and  rejoice.  4)  May  he  say  (40, 
likbi),  Hammurabi  is  a  real  father,  etc.  5)  May  he  then  pray 
before  Marduk  and  Zarpanit.  6)  May  the  gods  then  be  favor- 
able to  him. 

All  interpreters  have  cut  off  the  verb  likbi  (40)  ,  '  may  he 
say,'  on  which  the  speech  depends,  and  have  constructed  it 
with  the  word  before  it  into  a  separate  sentence.  *  Thus,  Scheil  : 


Vol.  xxv.]  .3  on  tin    //•>,, ,,,,",•'<>.;    V 

da-it  i-t i' iii  "le  document 

//-//-/'/  ,,11'il  epMe!" 

Winekler:  -•  \Venn  er  die  rrkunde  ijelesen."  Harper:  "Let 
him  read  the  code."  Peiser:  "Die  rrkunde  moge  er  vortra- 
geu."  These  renderings  are  all  wrong,  because  all  based  on  a 
dismemberment  of  the  sentence.  That  they  are  wrong  appears 
further  from  the  facts  that  /•//,!/,  "to  speak,  to  say,"  0 
n>cd  in  the  code,  never  elsewhere  in  the  inscription,  means  'to 
read/  ami  that  to  render  *  read '  here  is  to  repeat  what  was 
alrra.ly  said  in  line  11,  /  •  may  he  read.'  Still  further, 

thi-  dismemberment  leads  to  the  creation  of  a  new  word,  d 
/"//>.  'document,  Urkunde,  code,1  as  the  object  of  ///•/»/'. 

Apparently  those  who  so  read   derive   'funitn   from  the  stem 

•'   'to  judge/  which   with  its  derivatives,  <W/w,   *a  judge,' 

,  'judgment,  case,'  </<///»//>/.  'judgment,  judgeship/  oc(  ur- 

nianx •  tiiiK-s   in   the  inscription.     Nowhere  else  do  we  meet  the 

form    ilii-ni-tn.in.     There   is  indeed  doubt  as   to    the  reading, 

whftliri  the  first  sign  be  really  da  or  id.     Scheil   transliterates 

The  photographic  reproduction  looks  more  like  id  with 

a  orribal  correction  to  </". 

Whether  we  should  read  da  or  ?V,  or  whether  the  three  signs 
read  by  Scheil  as  d«-n'i-imn  should  be  otherwise  combined,  it 
seems  to  me  most  probable  that  they  contain  or  conceal  some 
a«l \frbof  manner,  telling  //<>"-  the  reader  is  to  cry  out.  Ham- 
mural  »i  is  a  father,  etc.  If  da  be  correct,  I  would  suggest  read- 
ing: /A/-///-/'///*  (t'oi  /A//////V*//,/.  from  ,A//,, //,,/,  *  to  be  mighty '; 
-/•/-////,  ,/,,-„/-,,-//„,,  -mighty  CUI-M-V/  \  \~  ).  understanding 
equivalent  to  dannii,  'mightily/  or,  in  this  connection, 
•\\ith  a  loud  voice."1  The  passage  would  thus  mean:  May  he 
come  before  my  statue,  read  my  inscription,  rejoice  in  heart, 
and  cry  aloud,  Hammurabi  is  a  real  father. 

3.      /'     !/>>////,  'Language  of  the  Land '= Vernacular  (5"). 

This  expression  occur-  in  the  Uriel  paragraph  which  precedes, 
as  it  wen-  int  n- in,-. -.  the  code.     The  passage  reads:   M  v 
Marduk  sent  me  to  govern  the  people,  to  hrinjr  help  to  the  land. 
I  established  right  and  justi.,  I   Krouirlit   good 

I,,-    to    the    |  So,     \\ithont     esM-ntial    variatioim    all 

>lators,  except  in  regard  to  the  uonU  uliieh  1  lia\e  not 


270  D.'G.Lyon,  [1904. 


dered,  i-im  /»•//-/////->////  (reading  of  Seheil,  who  renders,  'dans 
la  contree';  and  Peiser,  who  renders  '  ringsum(?)').  By  treat- 
ing ka  as  an  ideogram,  we  should  read  i-na  pi1  ma-tim.  So 
Winckler,  '  in  den  Mum!  dor  Loute';  and  Harper,  4  in  the  land.' 
Si-lu-il  and  Harper  in  their  translations  seem  to  ignore  the  k<f  or 
pi.  Peiser's  reading  ka-nm-tini  is  evidently  derived  from 
k'lmn,  'to  surround.'  Winckler  only  seems  to  consider  the 
word  important.  If  I  mistake  not,  it  is  a  very  important  word 
in  this  connection,  for  it  seems  to  me  to  say  that  Hammurabi  set 
up  a  system  of  law  in  the  vernacular,  in  the  mouth,  or  speech, 
or  language  of  the  land.  I  should  therefore  render  the  sentence 
in  which  ina  pi  matim  occurs,  "I  established  law  and  justice 
in  the  language  of  the  land."  The  meaning  would  accordingly 
be,  not,  I  taught  the  people  righteousness,  as  Winckler's  rendi-r- 
ing,  "I  have  placed  right  and  righteousness  in  the  mouth  of 
the  people,"  would  seem.  to  imply;  but,  I  set  up  a  system  of 
law  and  justice  in  the  language  of  the  land,  i.  e.  in  Semitic 
Babylonian,  not  in  Sumerian;  spelled  out  syllabically,  not 
written  in  ideograms,  so  that  it  could  be  understood  by  common 
people  as  well  as  by  scholars. 

That  this  is  precisely  what  Hammurabi  did  is  evident  from 
the  code  itself.  That  he  should  appreciate  the  merit  of  his 
action  and  should  state  it  distinctly  as  an  introduction  to  his 
code,  cannot  be  a  matter  of  surprise.  That  many  of  these  laws 
existed  before  his  day  we  need  not  question,  but  they  probably 
existed  for  the  most  part  in  Sumerian,  the  language  of  the 
scholar.  His  chief  merit  is  that  he  codified  the  law,  and  above 
all,  by  giving  it  a  Semitic  form,  made  it  universally  accessible. 

That  these  statements  are  not  unfounded  conjecture  will 
appear  from  some  further  considerations.  It  is  an  interesting 
fact  that  we  have  from  the  library  of  Assurbanipal  copies  of  a 
good  many  of  the  laws  of  the  Hammurabi  code,  agreeing  for 
the  most  part  literally  with  the  original.2  It  is  a  more  interest- 
ing fact  that  from  the  same  library  have  come  the  so-called 
Sumerian  family  laws,  relating  to  denial  of  father  or  mother  by 


1  The  sign  ka  might  also  be  read  lisdnu,  'tongue,'  though  pi 
is  more  common  than  lisdnu  in  the  meaning  '  language.' 

4  See  Bruno  Meissner,  Altbabylonische  Oesetze,  in  Beitrage  zur  Assyri- 
ologie  iii.  493-523. 


Vol.  xxv.]        Notes  on  tin    //.//////////-./A/  .I/.,,,",  -.';i 

a  son,  rejection  of  a  son  by  a  parent,  rejection  of  husband  by 
wife  or  vice  versa,  and  the  hiring  of  slaves.  These  laws  are 
not  dated,  but  the  external  form,  tin-  vocabulary,  tin-  syntax, 
tlu-  archaisms,  the  subjects  treated,  all  ragged  the  period  "t 
Hammurabi,  though  the  penalties  imposed  in  the  particular  cases 
do  not  airier  with  those  of  the  code  M  eorer,  these  laws 
relating  to  the  family  are  in  a  double  recension,  Sumerian  and 
Babylonian.  They  doubtless  represent  usage  before  Hammu- 
rabi's time,  or  at  the  beginning  of  his  reign.  A  comparison  of 
these  laws  with  those  of  the  code  dealing  with  the  same  sub- 
bs  is  instructive.1 

Such  comparison  shows  what  <_rreat  tiling  it  was  which  Ham- 
murabi did.  He  amplified  and  modified  existing  usages  and 
laws,  and  issued  his  code  in  the  vernacular.  It  thus  became 
the  law  of  the  kingdom,  and  no  doubt  set  aside  other  and 
diverse  systems  which  had  prevailed  in  the  various  little  king- 
doms of  the  Babylonian  valley.  This  law  const  it  utc«l  a  strong 
bond  of  union,  and  was  one  of  the  elements  in  the  stability  ami 
l".\\er  of  Babylon.  One  of  its  great  virtu.-  was  its  appear- 
ance in  a  Semitic  dress.  The  code  indicates  high  attainment  in 
the  idea  of  right  and  order.  Its  promulgation  in  the  vernac- 
ular added  greatly  to  its  usefulness.  This  wa-  an  art  compara- 
ble to  the  translation  of  the  Bible  from  a  language  understood 
only  l>y  priests  and  scholars  into  languages  understood  by 
uneducated  peoples,  and  was  in  its  way  no  less  influential. 

1.      A"///./'//,//   x-///-//7,-'/  =  ' To  communicate   law-'   i; 

\\'e  have  seen  how  the  code  arose.  Another  «juc>tioii  i-.  how 
Hammurabi  represents  the  origin  of  the  code  I  -hi*  gtvat 
work  d«>n«'  l»y  unaided  human  wisdom,  or  does  he  consider  the 
code  as  divinely  communicated,  and  if  so  by  what  god?  The 
-  to  this  subject  all  occur,  if  1  mi-take  not.  in  con- 
nection with  mention  of  the  sun-god  Santas',  or  of  the  \\ 
/•/////.  /•/,/,//*/  and 

oaJ  i-  mentioned  l.y  name  nine  time-.       In  the  Prologue  the 

rises  like  &amas  to  illumine  the  land  <  1 '  ),  he  i>  obedient  to 

.'  '),  he  restores  the  temple  of  Sama-  his  help, -r  r.'    ),  and 

1  For  the  original  text  see  Delituch,  A'uyritche  Letcttflckf.  ed.  4.  p. 
115. 


D.  G.  Lyon,  [1904. 

he  even  styles  himself  the  mighty  king,  the  Samas  of  Babylon 
(54).  In  the  Epilogue  he  prays  that  by  the  command  of  Samas 
he  may  cause  right  to  shine  in  the  land  (4084),  he  is  the  king  of 
right  to  whom  Samas  has  communicated  the  laws  (4197) ;  he 
prays  that  Samas  may  prolong  his  good  successor's  reign  as 
king  of  right  and  may  lead  his  people  in  the  right  (42 M),  or  as 
great  judge  of  heaven  and  of  earth,  who  leads  all  creatures 
aright,  the  lord  of  help,  may  do  the  opposite  for  an  evil  succes- 
sor, overthrowing  his  rule,  not  helping  him  at  law,  watching 
his  path  with  enmity,  overthrowing  his  army,  revealing  an 
evil  omen  of  the  overturning  of  his  throne  and  the  ruin  of  the 
land,  seizing  him  speedily  with  a  dreadful  curse,  snatching  him 
away  from  the  living  on  earth,  and  depriving  his  ghost  of 
water  below,  within  the  earth  (4314~40). 

Kittu  'right,  law,'  pi.  kindtu,  is  mentioned  as  follows:  "I 
established  kittu  and  misaru  in  the  vernacular"  (520).  In  con- 
nection with  the  work  of  restoring  Anunit  to  her  temple  in 
Agane,  he  causes  laws  (kindtim)  to  shine  forth  and  leads  the 
people  aright  (453).  The  only  other  passage  with  this  word 
has  already  been  adduced,  Samas  communicates  to  him  kindtim 
"laws"  (4197). 

The  other  wTord  for  right,  righteousness,  misaru,  occurs  more 
frequently.  Some  of  the  passages  have  been  quoted  in  connec- 
tion with  Samas.  The  others  now  follow.  Anu  and  Bel 
appoint  him  in  order  to  cause  right  to  shine  forth  in  the  land, 
etc.  (I32).  He  calls  his  code  '  laws  of  righteousness  '  (402),  '  words 
of  righteousness'  (4185),  himself  '  king  of  righteousness'  (4077, 
417'98,  4213),  and  prays  that  Samas  may  lead  his  good  successor 
ina  misarim,  '  in  righteousness  '  (42 l7). 

There  are  other  references  to  the  code  in  connection  with  the 
stems  ddnu,  awdtu  and  ndru,  but  it  is  not  necessary  to  give  all 
of  these,  since  they  do  not  associate  the  origin  of  the  code  with 
any  deity.  But  the  many  passages  which  I  have  quoted  settle 
the  question  that  for  Hammurabi,  Samas,  the  great  judge  of 
heaven  and  of  earth,  is  the  source  of  his  code.  There  seems, 
therefore,  no  reason  to  doubt  that  the  bas-relief  on  the  stele, 
representing  Hammurabi  standing  before  Samas,  the  latter 
seated  on  his  throne,  his  feet  resting  on  a  mountain,  is  meant  to 
picture  the  giving  of  the  law.  The  parallel  of  Exodus  19  and 
20  will  occur  to  every  one. 


Vol.  xxv.]  x  ,,,<  ti,,  //.//////////-./A;  V        ,./,/. 

We  must  now  examine  more  closely  the  passage  which  expressly 

states  that  >ama-  gave  the  laws  to  Hammurabi  (41*7).  The  passage 
is  clear  and  simple,  but  seems  not  hitherto  to  have  been  under- 
stood. It  has  been  rendered  thus: 

Scheil:  "Hammurabi,  king  of  justice,  to  whom  Samas  has 
granted  rectitude,  am  I." 

Winekler:  "I  am  Hammurabi,  the  king  of  righteousness,  to 
whom  Samas  has  given  •/</.<  /»'•••//'."  This  translation  is  not 
inconsistent  with  my  own.  All  depends  on  \\ 'i tickler's  under- 
standing of  iliix  A'"-///.  I.-! i, -it! in. 

Peiser:  "I  am  Hammurabi,  the  king  of  righteousness,  to 
whom  Sama-  has  given  truth  (  II '<////•//< /o," 

Harper:  "  Hammurabi,  the  king  of  righteousness,  whom 
Samas  has  endowed  with  justice,  am  I,"  etc. 

Tin-  text  U:    //,/-, ///,-/////-/w-A/  x»//v/  ////'-x«/- /•/-////  x"  /'/.     ^ 

-,,_/•,/-.>;•////,  ,/-/,,/./•//,  and  the  correct  translation: 
••  I  am  Hammurabi,  king  of  righteousness,  to  whom  Sama>  ha- 
<_ri\en  [  =  communicated]  the  laws." 

The    important  word  is  ////</////*.     As  to  Sardku,   *  to  g\ 
present,'  whence  /x/-///,-//.  this  stem  occurs  often  in  the  code,  and 
is  used,  e.  g.,  of  Bel's  gift  to  Hammurabi  of  the  rule  over  men. 
s     •'/.•///  is  the  gift  to  a  bride  from  her  father  on  her  marriage. 

Now  thi>  lc>,> <it nn  does  not  mean  in  this  connection  l  rectitude ' 
(S<  lieil),  nor  'das  Recht '  in  abstract  (Winckler?),  nor  •  \Vahr- 
heit'  (Peiser),  nor  'justice'  (Harper),  but  Maws,1  or  'the  la\\  I.1 
As  to  its  form,  it  is  the  simple  plural  of  //""  fnun  / 
'right,  law,'  like  ///,„,///  from  //A/V///,  •  bri.-k.'  #mt<ni  from 
x//////,  'dn-am.'  .-J.///./V/  frmn  . •*»/////,  'year.' 

It'  t'unlicr  r v S*lence  of  the  correctness  of  tlii>  intrrprctatinn 
be  asked  for,  it  is  t'lmiivln-.l  by  tin-  c<.ntr\t.  Al'n-r  saying  that 
Samas  gave  him  tin-  laws,  he  add-  "my  words 

are  splendid."     What    \\..nU?     Any    \\.-nls   which   lu-   utters? 
Hut  tin-  \\MI-.K  .»f  this  code.     'I'lu-  |.!ira-»- occurs  one  other 
timr.  in    immc-liatc    r.,niMM-t  i..n    with    the    .  hm-tlir 

king  says,   "I  wrote  my  |»r« -cious  words  [ffirtf/S  again]  on  my 

monument and  I  j. laced  it  IM-I'MIV  the  -tatue  ,.f  myself  as 

.,f  ri'_:hi.  .  I.  the  kini:  wlm  is  all  pnwrrful  am-.n-j  the 

kin--.       M>     u'-rd-  an-    -|.leiidid.    my    \\i-d..m    unriNal 
ten  |.n.e,-ed-  to  p]  -.ma-  that  ri-jht  may  j.rrvail  in  the 

land. 


274  D.   G.  Lyon,  [1904. 

The  interpretation  of  these  two  passages  turns  on  the  mean- 
ing of  *///•*////<*,  'my  words,'  and  the  point  is  so  important  that  it 
may  be  well  to  present  all  cases  of  the  use  of  the  word  awdtu 
on  this  monument.  It  occurs  eighteen  times.  In  the  code 
proper  it  occurs  but  twice,  meaning  'declaration,  statement  at  law* 
(568),  *  testimony'  (7a8).  In  the  Epilogue  there  are  three  cases 
of  its  occurrence  in  col.  40,  seven  in  col.  41,  five  in  42,  and  one 
in  43,  a  total  of  sixteen  occurrences.  The  meaning  in  fourteen 
of  these  cases  is  perfectly  clear.  Twice  it  means  '  case,  suit, 
cause  at  law'  (414,  411B);  once  '  prayer  or  affair '  (42DO) ;  three 
times  '  command '  by  a  god  (4069,  41",  4331) ;  eight  times  it  means 
the  words  of  the  code  (4074,  41",  4164,  4178,  423,  427,  42",  42"),  in 
such  expressions  as,  "  My  precious  words  I  wrote"  (4074),  "Let 
him  hear  my  precious  words  "  (41 12),  "Words  of  righteousness 
which  I  have  written"  (4184),  "Words  which  I  have  written 
on  my  stele"  (4178,  423,  4219),  "If  he  disregard  my  words" 
(42'9),  "If  he  do  not  disregard  my  words"  (427). 

In  these  eight  passages  the  king  calls  his  code  '  words '  three 
times,  '  words  of  righteousness  '  once,  '  my  words '  twice,  '  my 
precious  words '  twice,  and  these  terms  never  mean  anything 
but  the  code.  The  presumption,  therefore,  in  the  two  remain- 
ing passages  (4081,  4199)  is  that  the  expression  "my  words  are 
splendid  "  refers  likewise  to  the  code,  and  taken  in  the  context 
they  can  have  no  other  reference.  It  will  suffice  to  quote  the 
two  passages  in  the  context. 

(4070~81)  "I  wrote  my  precious  words  on  my  monument,  in 
order  to  pronounce  judgments  for  the  land,  to  give  decisions 
for  the  land,  to  lead  the  needy  aright,  and  I  placed  it  before  the 
statue  of  myself  as  king  of  righteousness,  I,  the  king  who  is 
all  powerful  among  the  city  kings.  My  words  are  splendid, 
my  wisdom  unrivalled." 

(4176~69)  "If  that  man  [the  future  ruler]  have  wisdom,  and 
desire  to  lead  his  land  aright,  let  him  give  heed  to  the  words 
which  I  have  written  on  my  monument.  May  this  monument 
teach  him  (the  right)  pathway,  (good)  government,  the  judg- 
ments which  I  have  judged  for  the  land,  (and)  the  decisions 
which  I  have  given  for  the  land.  May  he  lead  aright  the  black- 
heads, judge  for  them,  decide  for  them,  root  out  from  his  land 
the  bad  and  the  vile,  promote  the  welfare  of  his  people.  I  am 
Hammurabi,  king  of  righteousness,  to  whom  Samas  communi- 


Vol.  xxv.]  tetonth*   //'/////// nrabi  Moi> />///>///.  275 

cated  the  laws.     My  words  are   splendid,  my  deeds  are  unri- 
valle.l." 

That  Samas  is  in  Hammurabi's  view  the  source  of  the  law  N 
tli us  demonstrated. 

lintahar,   'he  reached  an  agreement '  (13*''**). 

The  verb  >//"//</>//,  '  to  face,  be  in  front  of,'  occurs  in  the 
code  in  the  derived  sense  'to  receive'  (6**  and  several  other 
tinier,  hi  the  form  III,  2  (Istafal)  it  occurs  twice  (24"-")'  in 
the  sense,  '  to  make  oneself  the  equal  or  the  superior  of  another,' 
i.  e.  'to  put  oneself  before  another.'  From  the  original  mean- 
ing come  the  derivatives  ////////•//.  -front,'  ///•>//'>/•,  'before,' 
/,/"////•".  'price,'  ///////,/,•'/,  'agreeing,'  //</V//<//-/x,  -  equally/ 
//'///////•//>,  'agreement,'  tamhdru,  'battle,'  i.e.  'meeting  far.- 
to  face,  encounter.'  Four  times  the  code  uses  the  form  I,  2 
i  It  teal).  In  two  of  these  the  meaning  'to  receive'  seems  clear 
(18I7>19),  though  the  passage  is  somewhat  difficult,  and  the  word 
is  commonly  understood  to  have  the  same  meaning  in  the  two 
remaining  passages. 

These  are  in  §§  45  and  46,  and  relate  to  the  payment  of  rent 
in  case  of  damage  by  storm.  Johns8  renders  §45:  "  If  a  man 
has  given  his  field  for  produce  to  a  cultivator,  and  has  received 
tin-  produce  of  his  field,  and  afterwards  a  thunderstorm  has 
ravaged  the  field  or  carried  away  the  produce,  the  loss  is  the 
cultivator's";  §46:  "If  he  has  not  received  the  produce  of  his 
field,  and  has  given  the  field  either  for  one  half  or  one  third,  the 
corn  that  is  in  the  field  the  cultivator  and  the  owner  of  the  fiel.l 
>hall  share  according  to  the  tenour  of  their  contract."  So  essen- 
tially  also  Wim-kler,'  Mttller,4  Kohler  and  Peiser/  and  Harper.' 
These  translations  all  agree  with  that  of  Scheil7  in  making  the 

1  The  text  of  2451  is  ui-tu-t'im  -I,  i-ir,  an  unusual  form,  apparently  a  wi  1 1  >;i  I 

for  u5-/</'  l»e  either  wrote  tarn  for  «"/<.  tli 

signs  being  much  alike  ;  or,  he  started  to  write  ta-atn,  and  after  writing 
ta  fttill  kept  in  mm. I  /'///<  instead  of  am,  and  wrote  tarn  acc<>r<lmi:l\ 

77*1-  Oldest  Code  of  Laws,  1908. 
*  Die  Ge**'t -<  I  In,,,.  1908. 

II" 

4  TheCodeof  Il'iniiniinilii.    inn  I. 

1  Code  den  Loisde  //»///i//»"ra6£,  1902. 


•>;»;  I).  G.  LI/,,,..  [1904. 


essential  difference  between  jj  45  and  §46  to  lie  in  prepayment 
or  non-prepayment  of  rent. 

That  this  is  really  the  point  of  difference  between  the  two 
laws  seems  improbable  for  three  reasons:  1.  Prepayment  was 
not  the  usage  in  the  days  of  Hammurabi.  The  only  exception 
to  this  rule  in  the  code  is  in  regard  to  a  shepherd's  wages  (§  264), 
but  the  text,  and  in  consequence  the  translation,  is  doubtful. 
2.  Crop  rent  being  paid  in  kind,  prepayment  naturally  follows 
the  ingathering  of  the  crop.  3.  It  seems  unjust  that  a  tenant 
should  suffer  so  severely  in  case  of  storm,  simply  because  of 
prepayment  of  rent.1 

Kohler  and  Peiser  felt  the  difficulty,  and  consequently  para- 
phrase the  laws,  contrary  to  their  translation,  thus:  "He  who 
hires  a  field  [the  tenant]  for  definite  rent  has  to  bear  the  loss  in 
case  of  crop  failure."  "  In  letting  on  shares  the  crop  is  divided 
according  to  circumstances."  . 

This  paraphrase  differentiates  the  two  laws  in  a  reasonable 
way.  Can  it  be  justified  by  the  translation  ?  The  answer 
depends  on  the  word  imtahar,  the  usual  meaning  of  which  is 
'  he  has  received.  '  But  from  the  primary  meaning  '  to  face  ' 
might  easily  come  derivative  meanings  '  to  be  equal  to  '  (cf  .  the 
form  III,  2  in  kindred  sense,  2442'61),  '  to  be  in  agreement  with  ' 
(cf.  mithdru),  'to  have  an  agreement  concerning.'  I  would 
accordingly  propose  the  following  translation  of  the  two  laws 
in  question: 

§45. 

"  If  a  man  has  given  his  field  to  a  tenant  for  crop-rent,  hav- 
ing agreed  on  (a  definite)  crop-rent  for  his  field,  (and)  after- 
wards the  storm  god  inundate  the  field,  or  destroy  the  produce, 
the  loss  falls  on  the  tenant." 

§46. 

"If  he  has  not  agreed  on  (a  definite)  crop-rent  for  his  field, 
be  it  that  he  has  given  his  field  for  a  half  or  a  third  of  the 
yield,  the  tenant  and  the  owner  of  the  field  shall  share  the  grain 
which  shall  be  in  the  field  according  to  what  is  produced  (?)." 

1  There  is,  however,  a  parallel  in  our  own  shipping  laws,  according  to 
which,  if  the  cost  of  freight  has  been  prepaid,  it  cannot  be  recovered  in 
case  of  shipwreck. 


Vol.  XXV.]  Note*  Oil    ' /<  >     //"/////////-./A;.!/,,/,//,,,,,,/.  277 

6.      '/.»h •<>'/•",  'to  say,  mention'  (41*). 

This  stem  occurs  as  verb  six  times  in  the  code.  It  means 
always  to  'name,  say,'  and  only  in  connection  with  swearing 
'  to  take  an  oath,'  which  applies  to  all  the  four  cases  in  the  Qal. 
In  41*  we  have  the  form  IV,  1.  The  king  says,  t-na  Es<> 
fa  a-ra-am-mu  Su-H't  /-//./  .A/-/// ;.;/•-/////  >i-na  da-ar  /t-tz-Z'/-/. ••- 
ir,  'In  Esagila  which  I  love  may  my  name  be  mentioned  with 
favor  forever.'  ^The  translation,  '  may  my  name  be  remembered 
with  favor  in  Esagila  forever '  suggests  deification  of  the  king. 
This  is  not  what  he  desires,  but  to  be  spoken  of  favorably  by 
Marduk,  or  by  the  other  gods  in  intercession  with  Marduk. 

A  similar  wish,  a  little  farther  along,  Hammurabi  expresses 
in  behalf  of  the  man  who  reads  the  code  and  praises  its  author : 
"  May  the  protecting  deities,  the  gods  who  enter  Esagila,  daily 
in  Esagila  favor  (his)  plaus(?)  before  Marduk  my  lord  and 
Zarpanit  my  lady  "  (41"-").  That  is,  may  the  gods  help  for- 
ward his  undertakings  before  the  great  gods  of  the  temple, 
Marduk  and  Zarpanit. 

With  this  passage  must  be  compared  the  prayer  in  the  next 
column  addressed  by  Hammurabi  to  Belit,  the  wife  of  Bel  of 
Nippur  (4281-97).  In  E-Kur,  the  temple  of  Bi-1,  the  goddess 
appears  only  as  intercessor,  and  she  is  entreated  to  induce  Bel  to 
overthrow  any  future  king  who  should  damage  the  code,  or  not 
conduct  the  state  according  to  its  provisions.  "May  I'M  -lit,  the 
august  mother,  whose  word  is  weighty  in  K-Kur.  who  favors  my 
]ilans(?),  in  the  place  of  judgment  and  decision  turn  his  words 
to  evil  before  Bel.  May  she  put  into  the  mouth  of  Bel,  the  kinur. 
the  ruin  of  his  land,  the  destruction  of  his  people,  (and)  the 
pouring  out  of  his  life  like  water,"  i.  e.  may  who  induce  Bel  to* 
decree  these  «li-.i-in-v.  Tin-  /•//»////  in  thi-  passage  in  not  a 
decree,  l»it  tin-  \\<»rd  or  reijueM  \\hich  Hi-lit  addrexN,-*.  to  llcl  in 
hostility  to  tin-  man  whom  Ilaimmiralii  U  em-vim:.  Tin-  'words' 
red  to  an-  doubtless  the  man'>  prayer.  These  are  to  be 
turned  t.»  evil,/"///.///"  II.  1.  Thi-  Mem  i-  \er\  cumm.tn  in 
Assyrian,  especially  in  the  form  ///////*/,  -c\il.  irioked.1 

A  pretty  close  llel»re\\  parallel  to  thix  imprecation  i-  IV 
1097,  k'  Let  hi*  prayr  1.-  turned  to  >in."  HN%L^^  PjJIJfl  T^On- 

.  however,  his  prayer  is  to  become  sin   without   the  i 
vention  of   anoth«-r   t->  mak«-    it    sueh,  iinlcxx    indeed    \\ecoinl.inr 
the  verse  with  the  one  before  it. 

VOL. 


278  Xyow,  Notes  on  the  Hammurabi  Monument.         [1904. 


44  Set  thou  a  wicked  man  (J^"l)  over  him  : 
And  let  an  adversary  (JIOL^)  stand  at  his  right  hand. 
When  he  is  judged  let  him  come  forth  guilty; 
And  let  his  prayer  be  turned  to  sin." 

In  E-Kur  Bel  is  the  commander,  the  autocrat,  the  determiner 
of  destinies.  The  office  of  Belit,  his  companion,  is  to  dispose 
him  favorably  or  unfavorably  to  the  interests  of  men.  That  is 
the  picture  here.  At  other  times  and  in  other  inscriptions  she 
has  more  active  traits. 


The  Chsrulnm    and  the   Ark.— By    Dr.  T.  C.  FOOTK,  ,1  Mini- 
Hopkins  University,  Baltimore,  Md. 

I  \  the  seventeenth  century,  the  Bishop  of  Geneva,  Francis 
de  Sales,  wrote  a  controversial  book  in  support  of  the  doctrines 
of  the  Roman  Catholic  church,  in  which  he  has» ••!  tin-  edifi< 
tin  Papal  Supremacy  on  the  letters  of  some  of  the  earliest  popes. 
In  the  last  century  these  letters  have  been  proved  unauthentic, 
ami  Roman  controversialists  no  longer  support  their  contention 
liy  an  appeal  to  the  '  Forged  Decretals.'  Yet  the  edifice  which 
was  built  upon  them  continues  to  stand  as  securely  as  ever,  and 
new  proofs,  in  the  shape  of  Christ's  words  to  Peter,  are  adduced 
in  its  support. 

The  case  of  the  Babylonian  origin  of  the  Hebrew  cherubim 
is  in  a  way  quite  analogous.  In  the  2'1  ed.  of  Schrader's  ('" 
form  ///.<.•/•//'//"//* •  ,<,,'/  t/i>  <>.  /;,  the  identification  of  the  cher- 
ubim with  the  bull  and  lion  colossi  at  the  entrance  <»f  Adrian 
an«l  Babylonian  temples,  rests  upon  a  supposed  «lisci.\«-ry  by 
Lenormant  of  an  amulet  on  which  /•//•»/,//  </•//,,•/><  •  good  cheruli ' 
takes  the  place  of  the  customary  Sedu  damqu  'good  protecting 
spirit  * ;  ami  also  on  an  attempt  of  Delitzsch  to  restore  an  epithet 
of  the  bull  god,  as  kurufbu]. 

In  the  3d  ed.  of  KAT,  published  in  19o:'»,  l)dii/.^-i,\  emen- 
dation is  declared  untenable  (Briinnow  having  shown  that  t In- 
most natural  restoration  is  kuru-u),  ami  I,em»rniaiJt"s  di*co\  rry 
is  shown  to  have  been,  to  put  it  very  mildly,  an  error.  Ami 
even  if  this  word  /•>//•///,//  were  certain,  it  would  only  mean,  as 
Kittel  has  pointed  out,  that  the  hull  god  was  called  a  cherub, 
and  not  that  a  cherub  was  a  bull  god.  lint  strange  to  say, 
the-,.  !  ail  it  ics  at  anything  approach  iii-_r  t..  pm,.!'  m.ik«-  no  ditlYr- 
ence  whatever,  ami  Ximmern  Mft  K  \T  p.  .">*.".•)  that  the 

id.-ntitic:ition  may  be  consi,li-red  en-tain!  D«-litZ8ch  also  in 
Babel  an •  I  H''l>l<  gives  a  picture  of  the  hull  colossus  and  names 
it  a  'chcriil..'  Tlii-  identification  is.  t  heivfon-.  archeological, 
and  tain  supposed  resembUuiOei,  I'.- 

ing  these  resemblance*,  it    i*   fir-t    D606MU3    t"   impiire  what  is 
'ew  C0nce|.ti..n  of    tin-  .-herub. 


280  T.  C.  Foote,  [1904. 

Of  the  places  where  these  symbolic  creatures  are  mentioned 
in  the  Bible,  perhaps  six  are  pre-exilic  passages.  But  these 
passages  are  none  of  them  early,  being  conceded  to  be  about 
the  time  of  the  second  stratum  of  J,  i.  e.,  about  650  B.C. 
The  first  three  of  these  passages  belong  to  Ja. 

Of  these  we  may  mention  first  the  cherubim  of  Gen.  3,  24, 
placed  by  JHVH  at  the  east  of  the  garden  of  Eden  to  keep 
the  way  of  the  tree  of  life. 

Then  there  are  three  passages,  namely  I  Sa.  4,  4,  II  Sa.  6,  2.1 
and  II  Ki.  19,  15,  to  which  may  be  added  a  later  passage,  Is. 
37,  16,  containing  the  expression  DOVOH  D£"  i  sitting  or 
enthroned  upon  the  cherubim.' 

In  I  Ki.  6,  23-35  is  a  description  of  the  colossal  cherubim 
made  by  Solomon  for  the  T^l  or  most  holy  place  in  the  tem- 
ple —  two  cherubs  with  wings  outspread,  overshadowing  the 
place  where  the  ark  was  to  stand.  Also  there  is  a  description 
of  the  ornamentation  of  the  walls  and  doors  of  the  temple  with 
alternate  cherubim,  palm  trees  and  open  flowers. 

In  I  Ki.  7,  29,  36,  the  bases  of  bronze  are  described  as  orna- 
mented with  cherubim,  oxen  and  lions. 

In  I  Ki.  8,  6,  7,  the  ark  is  said  to  have  been  placed  '  under 
the  wings  of  the  cherubim,  and  the  cherubim  covered  the  ark.' 

There  is  no  doubt  that  these  passages  from  Kings  contain 
several  later  additions,  but  following  Stade,  Burney  and  others, 
we  may  take  it  for  granted  that  the  statement,  that  there  were 
cherubim  in  Solomon's  temple  whose  wings  covered  the  ark, 
belongs  to  pre-exilic  literature. 

In  these  passages  the  cherubim  act  as  'coverers,'  or  protec- 
tors, and  closely  allied  to  this  is  the  idea  of  'keepers,'  as  in 
Gen.  3,  24. 

But  in  the  expression  DOTOn  D£»  mNDV  HIIT  'JHVH 
Sabaoth  sitting  upon  the  cherubim,'  the  idea  is  not  so  clear. 
Smend,  e.  g.,  in  his  Religionsgeschichte  (p.  24  f.)  maintains  ^hat 
it  never  refers  to  God  riding  on  the  cherub,  but  rather  to  the 
cherubs  as  watchers  of  the  heavenly  throne.  Burney  (p.  344) 
thinks  the  reference  is  primarily  to  the  presence  of  the  HTD^ 
above  the  rHM»  or  mercy  seat,  in  the  innermost  sanctuary  of 


1  The  parallel  passage  in  I  Chr.  13,  6,  as  well  as  the  passages  in  Chron. 
parallel  to  Kings  have  not  been  noted,  inasmuch  as  they  add  nothing. 


Vol.  xxv.] 


Tin    ('/,,  /•/,/,//„ 


tft-    .  I  /•/,-. 


the  temple.  But  taken  in  connection  with  the  expressions  found 
in  the  Psalms,  it  is  difficult  to  avoid  the  conclusion  that  the 
cherubim  are  regarded  as  the  throne  on  which  .m\  n  sits. 

In  the  Psalms  we  come  to  a  somewhat  later  peri..d,  as  it  is 
well  known  that  probably  all  the  Psalms  are  exilic  or  post-exilic. 

In  Ps.  18,  10,  4He  rode  upon  a  cherub  and  <li«l  Hy,  yea  II. 
hY\v  swiftly  upon  the  wings  of  the  wind/  Mere  the  parallelism 
shows  that  the  symbolism  of  the  winded  cherub  is  the  winged 
wind.  \Vith  this  must  be  compared  Is.  19,  1  (c.  598  B.C.) 
•.in vn  rideth  upon  a  swift  cloud;'  Ps.  104,  3,  4  Who  maketh 
the  clouds  His  chariot  and  walketh  upon  tin-  winirsof  the  wind." 
Also  Jer.  4,  \'.\,  •  Uehold  He  shall  come  up  as  clouds  and  His 
chariots  as  the  whirlwind.  His  horses  are  Mvit'ter  than  eagles.1 
Cf.  also  Math.  26,  »'.  1.  •  Ye  shall  see  the  Son  of  man  .  .  coming 
on  the  clouds  of  heaven,'  «Vl  TW  vt<f>€\<av  TOV  ovpavov. 

In  Ps.  80,  1,  'Give  ear,  O  Shepherd  of  Israel,  Thou  that 
leadest  Joseph  like  a  flock:  Thou  that  sittest  upon  the  cheru- 
bim, shine  forth.'  Here  the  symbolism  is  that  of  .uivn  as  the 
Shepherd  and  Leader  of  His  people,  with  the  added  idea  of 
shining  forth  as  if  to  guide  by  night.  With  this  compare  the 
numerous  passages  in  the  Pentateuch,  several  of  which  are  in 
.1 1  •'..  where  JHVII  descends  in  a  cloud  and  guides  His  people, 
as  is  described  in  Ps.  78,  14  '  In  the  daytime  He  led  them  with 
a  cloud,  and  all  the  night  with  a  light  of  fire.'  In  Ezekiel,  just 
before  the  description  of  the  cherubim  we  n-ad  that  .mvii 
appears  (as  in  Ex.  20)  in  a  storm  cloud,  and  as  it  draws  near, 
the  prophet  perceives  that  the  cloud  was  the  cherubim. 

In  Ps.  99,  1,  %.in vii  reigneth;  let  the  people  tremble:  He 
sitteth  upon  the  cherubim,  let  the  earth  be  moved.'  Here  the 
cherubim  are  associated  with  awe-inspiring  majesty;  and  \\  e 
may  compare  Ps.  97,  2,  '  Clouds  and  darkness  are  round  about 
Him  .  .  afire  goeth  before  Him  and  himicth  up  His  enemies.' 
Also  Rev.  14,  14,  *  And  I  saw,  and  behold  a  white  cloud;  and 
on  the  cloud  one  sitting  like  unto  a  son  <>f  man,  having  on  II;- 
head  a  golden  crown  and  in  His  hand  a  sharp  -i.-kle.' 

In  K/ekiel  the  cherul.im  appear  as  creatures  with  four  faces 
and  \\itli  two  faces.  In  K/.  I,  the  rhenih*  form  a  ehariot  OF 
throne  which  is  docrihed  as  resembling  a  cloud  rmiitini: 


Cf.  witli  this  th«»  eagle  face  of  the  cherub  in  EC.  1. 


T.   C.  Foote,  [1904. 

ning  and  thunder.1  In  ch.  41,  18,  the  cherubs  appear,  as  in 
Solomon's  temple,  as  wall  ornaments,  with  a  palm  tree  between 
each  two  cherubs,  which  are  conventionally  represented  with 
two  heads,  a  man's  and  a  lion's,  each  facing  a  palm  tree, 

Finally  in  Ez.  28,  14,  16,  in  a  passage  which  is  probably  cor- 
rupt, we  find  the  idea  of  covering  emphasized:  'O  covering 
cherub.'  Professor  Toy  considers  the  word  TjDlDH  'covering,' 
'protecting,'  to  be  a  gloss  to  bring  this  figure  into  connection 
with  the  cherub  of  Solomon's  temple,  as  in  I  Ki.  8,  7,  where 
the  '  cherubim  covered  the  ark;'  and  also  in  the  Priestly  account 
of  the  ark  the  cherubim  spread  out  their  wings  on  high,  cover- 
ing the  mercy  seat  with  their  wings  (Ex.  37,  9).  If  the  word 
in  Ezekiel  be  a  gloss,  it  still  serves  to  show  that  the  idea  of 
'covering'  was  commonly  associated  with  the  cherub. 

From  these  passages  it  seems  quite  clear  that  the  symbolism 
of  the  cherub  is  the  cloud.  Kittel,  Smend,  Ryle  and  others 
have  pointed  out  that  the  cherub  is  symbolical  of  the  storm 
cloud,  but  this  is  only  part  of  its  symbolism.  It  is  true  that  the 
pherub  represents  the  driving  storm  cloud  upon  which  JHVH 
rides,  accompanied  by  thunder  and  lightning,  and  striking  the 
beholder  with  terror,  but  the  cherub  also  symbolizes  the  cloud 
that  covers,  sheltering  from  the  heat  and  blessing  the  land  with 
showers.  The  double  signification  of  the  cherubim  is  analo- 
gous to  that  of  water;  the  overwhelming  flood  is  a  symbol  of 
awe-inspiring  might,  while  the  dew  and  rain  typify  blessing. 
In  like  manner  the  cherubim  at  the  east  of  Eden  are  typical  of 
the  divine  displeasure,  and  the  cherubim  upon  which  JHVH 
rides  are  parallel  to  the  storm  cloud  upon  which  He  appears  in 
Ezekiel  I,  and  also  the  awe-inspiring  manifestations  at  Horeb. 

I  may  say,  in  regard  to  the  cherubim  eastward  of  Eden,  with 
whom  is  associated  the  flame  of  a  sword  turning  in  every  direc- 
tion, that  I  believe  they  are  symbolical  of  a  terrific  electrical 
storm.  The  noise  of  the  cherub's  wings  in  Ez.  i,  24,  10,  5,  is 
described  as  the  thunder  of  JHVH'S  voice  on  Sinai;  so  Ben- 
zinger,  I  Kg.  6,  28;  Marti,  Kurzer  Hand-Commentar,  p.  37, 


1  Professor  Haupt,  in  the  Eng.  trans,  of  Ez.  in  the  Polychrome  Bible, 
makes  the  very  plausible  suggestion  that,  in  this  vision  of  Ezekiel,  the 
prophet  meant  that  the  whirlwind  is  JHVH'S  chariot.  He  therefore 
states  that  he  heard  the  wheels  (the  chariot)  called  whirlers. 


Vol.  xxv.]  The  Cherubim  and  the  Ark.  283 

and  Bertholet,  Ez.  10,  20.  The  flame  of  a  sword  has  long  been 
identified  with  flashes  of  lightning;  cf.  also  the  lightning  issuing 
from  the  fire  in  the  midst  of  the  cherubim,  in  Kx.  I,  13;  and  the 
lack  of  connection  between  the  lightning  and  any  living  crea- 
ture makes  this  explanation  not  unlikely.  The  Hel.ie\\  \«H. 
used  for  4  placing'  the  cherubim  pC'_^  has  been  felt  to  be  inap- 
propriate to  the  common  explanation  of  the  passage,  and  Ball's 
(SBOT)  followed  by  «•  l.ul,].  II  \VB",  proposes  to 
read  Dt^l  'he  set  up.'  But  p{?  is  the  verb  that  is  used  of 
the  fiery  cloud  abiding  on  Sinai,  Ex.  24,  16,  and  of  the  cloud 
descending  and  abiding  on  the  tabernacle  during  the  marches  in 
the  wilderness  (cf.  Nu.  9,  17,  21.  10,  UM-  Hence  it  is  not 
improbable  that  the  means  used  to  terrify  Adam  was  a  thunder 
storm  which  would  seem  to  fill  the  whole  horizon.  It  is  to  be 
noted  that  there  is  no  mention  of  any  gate  or  entrance  to  the 
garden,  and  hence  one  might  reach  the  tree  of  life  from  various 
directions;  and  it  would  require  something  which  seemed  to  fill 
the  whole  horizon  to  make  approach  seem  impossible^ 

(Juite  distinct  from  this  symbolism  of  the  cherubim  is  that  of 
the  representations  in  the  most  holy  place  in  SolonionV  temple. 
and  upon  the  ark  in  the  Priestly  code.  It  is  to  be  noted  that 
the  cherub  is  preeminently  a  winged  creature,  and  the  common 
position  of  the  wings  (as  in  the  places  referred  to)  is  outspread 
so  as  to  form  a  covering.  This  symbolism  recalls  such  passages 
as  Ru.  2,  12,  'JIIVH  .  .  under  whose  wings  thou  art  come  to 
take  refuge,'  Ps.  17,  S,  '  Hide  me  under  the  shadow  of  thy 
wings,'  36,  7,  4The  children  of  men  take  refuge  under  the 
shadow  of  thy  wings,'  60,  7,  'In  the  shadow  of  thy  win^  will 
•  >ice.'  So  in  Solomon's  temple  the  ark  is  plaeed  *  under  the 
wings  of  the  cherubim/ 

In  connection  with  this  aspect  of  the  cherubim  it  may  be 
noted  that  Professor  Haupt  some  years  ago  suggested  that  the 
name  DDD  might  go  back  to  a  Babylonian  karul.u  'gracious,1 
as  an  epithet  of  the  winged  creatures  beside  the  palm  trees  (see 
Paterson's  Afomfora,  p.  to),  I  Jut  such  a  name  for  a  winged 
creature  cannot  be  found  in  Babylonian  monuments. 

It  still  remain^  t«.  speak  of  the  passage*  ju>t  alluded  1«>  \\heiv 
the  oheruK.  palm  tree,  and  <>p.-n  tl"\\  BT  ••••enr  in  alternation  in  the 
ornamental  \\  «.rk  of  Solomon's  temple.  On  the  blODM  bases 
the  cherub  app'-ar-  in  alternation  with  o\eii  and  lion 


284  T.  C.  Foote,  [1904. 

we  seem  to  have  simply  conventional  designs  with  no  especial 
connection  between  the  various  symbols,  any  more  than  there  is 
between  the  alternate  pomegranates  and  silver  bells  on  the  High- 
priest's  robe.  It  is  not  unlikely,  as  Professor  Toy  has  pointed 
out  (Ezek.  p.  189),  that  the  alternation  of  cherub  and  palm  tree 
in  Solomon's  temple  may  be  due  to  Phoenician  influence,  as  the 
design  of  two  figures  facing  a  palm  tree  is  common  in  Cypriote 
ornamentation.1  In  Solomon's  temple  this  precise  design  does 
not  occur,  and  it  seems  more  probable  that  as  soon  as  Hebrew 
art  sprang  into  existence  in  the  time  of  the  monarchy,  the  sym- 
bols of  the  cherub,  the  palm,  the  open  flower,  the  ox  and  lion 
appear  as  indigenous  to  the  Hebrew  mind.  And  if  anyone 
should  believe  that  in  early  days  the  Hebrew  had  received  from 
some  foreign  source  the  idea  of  an  angel  with  wings,  and  that 
later  the  origin  of  the  idea  was  entirely  forgotten,  I  am  sure  no 
one  can  deny  its  possibility.  But  it  is  certainly  unscientific  to 
assert  that  because  two  Semitic  peoples  have  ideas  of  creatures 
with  wings,  one  must  have  borrowed  from  the  other.  The 
human  mind  is  likely  to  evolve  the  same  ideas  wherever  it  is 
found. 

But  it  is  time  to  turn  our  attention  to  the  supposed  resem- 
blances between  the  cherubim  and  the  winged  bull  and  lion 
deities  of  Assyro-Babylonian  art.  I  do  not  wish  to  appear  to 
slight  this  important  subject,  but  there  is  very  little  to  be  said. 

In  the  first  place  there  is  absolutely  no  proof,  and  no  ground 
for  Delitzsch's  and  Zimmern's  identification,  except  a  fancied 
resemblance.  But  where  does  the  resemblance  come  in  ?  I  fail 
to  see  anything  in  common  but  the  wings,  and  even  in  this  par- 
ticular the  dissimilarity  is  greater  than  the  likeness.  The 
cherubs  fly  and  use  their  wings,  and  the  common  position  is  with 
wings  extended  so  as  to  overshadow ;  but  where  do  we  find  any- 
thing analogous  in  representations  of  bull  deities  ?  The  idea  of 
overshadowing  wings  is  that  of  warding  off  peril,  as  Christ  uses 
it  of  the  hen  and  chickens,  which  is  very"  different  from  the 
threatening  bull  deities.  Perhaps  the  supposed  resemblance 
which  first  suggested  Zimmern's  identification  was  a  compari- 
son between  the  bull  gods  as  guardians  of  temple  gates  and  the 

1  See  Burney,  Notes  on  the  Hebrew  Text  of  the  Books  of  Kings,  Oxford, 
1903,  p.  91. 


Vol.  xxv.]  The  Cherubim  «„<!  '/,,    Ark.  285 

cherubim  eastward  of  Eden,  but  in  reality  the  resemblance  is 
\«i\  slight  inasmuch  as  the  bull  gods  are 'always  in  pairs  on 
cither  side  of  a  gate,  while  the  number  of  the  cherubs  is  not 
mentioned  and  there  is  no  gate !  One  may,  of  course,  read  this 
into  the  account,  but  it  is  likely  to  have  been  omitUMl  if  the 
account  had  really  been  based  on  Babylonian  art  ?  Hut  where 
is  a  sword  or  where  is  lightning  associated  with  a  bull  or  lion 
deity  ? 

Furthermore,  where  is  there  anything  to  correspond  with  a 
•  leity  ri.liiiLT  >wiftly  upon  a  cherub?  If  the  idea  of  the  cherub 
was  borrowed  from  the  Babylonians,  it  must  be  admitted  that 
it  has  become  so  thoroughly  Hebraized  as  to  be  no  longer  recog- 
ni/uhle!  Now  it  is  true  that  the  actual  form  of  a  cherub  is 
nowhere  described,  but  those  who  maintain  that  the  cherub  was 
a  hull  or  lion  god,  or,  as  some  think,  a  griffin,  due  to  Egyptian 
influence,  have  neglected  the  fact  that  the  cherub  has  a  man's 
hand  and  arm.1 

In  the  descriptions  of  Ezekiel,  the  cherubs  have  four  faces  in 
the  flying  chariot,  but  two  faces  in  the  ornamental  design  on 
the  temple  walls.  I  do  not  recall  a  Babylonian  creature  with 
more  than  one  head,  but  it  is  certain  that  the  bull  and  lion 
colossi  have  only  human  heads.  It  is  one  thing  for  two  peo- 
ples to  have  an  idea  of  a  winged  creature  and  work  that  idea 
up  according  to  their  individual  mode  of  thought,  and  it  i^  an 
entirely  different  thing  to  borrow  wholesale  a  complete  artistic 
conception.  The  bull  deities  represent  a  purely  Babylonian 
conception  of  God,  while  the  cherub  is  thoroughly  Hebrew  in 
its  symbolism  of  the  majesty  and  at  the  same  time  the  benefi- 
< •< -ni  care  of  .MIVII.  Finally,  it  is  possible  that  Babylonian 
influence  is  apparent  in  the  ornamentation  of  Ezekiel's  temple, 
where  a  palm  tree  appears  between  two  cherubs  convention- 
al i/.-.l,  \\ith  two  faces  looking  in  opposite  directions,  but  it  is 
t«>  h<  noted  that  this  group  as  it  appears  in  Babylonian  art  is 
not  a  conventionalized  ornament,  hut  is,  no  doubt,  as  Professor 
llaupt  has  pointed  out,  a  symbolical  representation  of  the  winds 
that  carry  the  pollen  to  the  trees  with  h mah  Mowers.  There  is 
nothing  to  connect  these  figures  with  th«  <  h<  ruhim. 

I'rofessor  Lyon,  of  Harvard;  has  kindly  called  my  attention  to> 
single  representation  of  a  bull  god  with  human  hands. 


286  Foote,  The  Cherubim  and  the  Ark.  [1904. 

For  fear  of  making  this  paper  too  long  I  will  say  no  more  on 
the  connection  of  the  cherubim  with  the  ark  of  the  covenant, 
than  to  state,  in  conclusion,  that  I  believe  the  ancient  ark  had  no 
cherubim  upon  it  for  the  very  reason  that  a  later  scribe  has 
added  to  its  original  name  the  phrase  D*Dl*On  DtJ",  contain- 
ing a  symbolism  so  different  from  that  of  the  overshadowing 
cherubim  that  it  would  never  have  been  used  had  the  scribe 
known  of  the  covering  cherubim  of  the  Priestly  code.  The 
same  fact  shows  the  addition  of  this  phrase  to  be  in  all  prob- 
ability pre-exilic.  The  influence  of  the  description  of  the  ark 
in  the  Priestly  code  where  the  wings  of  the  cherubs  overshadow 
the  mercy  seat  is  plainly  seen  in  the  translation  of  the  AV. 
in  which  the  phrase  DO'HD  DC'*  is  rendered  '  who  dwelleth 
between  the  cherubim,'  which  the  RV.  has  changed  to  '  who 
sitteth  upon  the  cherubim.'  It  is  strange  that  the  ark  finds  no 
place  in  Ezekiel's  ideal,  but  the  writers  of  the  Priestly  code, 
with  the  description  of  Solomon's  temple  before  them,  may 
have  found  in  the  statement  that  the  ark  was  '  under  the  wings 
of  the  cherubim,  and  the  cherubim  covered  the  ark,'  the  idea 
which  led  to  the  familiar  conception  of  the  ark  in  post-exilic 
times. 


Polysyllabic  Roots  WM  Initial  /'  in-  Tagalog. — By  WILLIAM 
G.  SKIPLK,  Johns  Hopkins  l'ni\ er>ity.  lialtiuunv,  Md. 

I\  Tagalog,  the  principal  dialect  of  the  Philippine  Islands, 
as  in  the  other  Malayo-Polynesian  languages,  roots  are  mostly 
dissyllabic,  as  e.  g.,  A/'///"//  Mo  live/  /,.//'//  *  to  eat,'  in&m  'to 
drink/  .v/'/A//1  M<>  write,'  etc.  Roots  may  be  used  as  words 
without  change  or  may  be  combined  with  particles  to  form 
derivative  nouns  and  verbs.  A  large  number  of  nouns  and 
practically  all  verbs  consist  of  a  combination  of  root  and  deriva- 
ti\e  particles,  but  in  all  cases  the  root  is  very  readily  recog- 
nized, as  in  k't/i'i'l'xin  'kingdom'  from  ln'nli  "kin*;"  with  pre- 
fix ka  and  suth'x  »///,  X///////A//  M<>  write'  from  x/'/A/f  with  the 
infixed  particle  "///,  and  nuiifltnln  'to  play'  from  Idffo  '  to  play* 
with  the  prefixed  particle  ma;/. 

While  the  great  majority  of  roots  in  Tagalog  consist  of  two 
syllables,  there  are  quite  a  number  of  three  or  more  syllables. 
In  some  cases,  these  polysyllabic  words  are  loan-words,  mostly 
from  Sanskrit,  as  e.  g. :  y»///////</x«  'since,  seeing  that,'  from 
paribhasa  'sentence';  antdla  ' to  interrupt,'  from  <mt<ir<~i  'an 
interval';  dolohdka  'to  give  a  false  interpretation,'  from 
•  //••".//•// ••!  'a  traitor';  //»//////</  'price,'  from  art/lm  'price'; 
salantd  'beggar,  mendicant,'  from  tranta  'ascetic';  and  Mim- 
jml'itdya  'to  believe,'  from  sampraty<ii/<i.* 

In  a  number  of  other  cases,  these  polysyllabic  roots  are  due 
to  the  derivative  processes  of  the  language,  as  reduplication  of 
the  root  and  combination  with  particles.  l'<>l\>yll:ihic  roots 
which  are  due  to  reduplication  are,  generally  speaking.  «»f  t'«»ur 
kinds:  (1)  Th««>c  with  reduplication  of  the  tir>t  syllable  <»f  tin- 
root,  as  e.  g.  :  A /////•/  Muan'  or  'male/  which  i>  a  reduplicated 
form  of  A//,-;,  \\hich  in  Tagalog  means  'great'  or  'large'  and 
in  I  iisayan  is  the  ordinary  \\«.rd  1W  'male';  and  .A/A/^-./'  MWM/ 
which  is  the  reduplicated  l«.im  «.t  fated  «»r  A/»r</,  as  is  shown 
l.\  Malay  •///«,  or  the  u-iial  l'«»rm  in  the  various  Polynesian 

»  Cf .  I  >i  Blake's  paper  on  Sanskrit  Loan-Wor  mlog, 

in  the  Johns  Hopkins  University  Circular*,  vol.   xxii,  No.  168  (June, 
1908),  pp.  68-66. 


W.   G.  Seiple,  [1904. 

dialects,  lua  or  rua.  For  the  interchange  of  d  and  I  compare 
above,  pp.  165,  175.  (2)  Those  with  reduplication  of  the 
last  syllable  of  the  root,  as  e.  g. :  £•///*//•////•  'flower,'  which 
occurs  in  Bisayau  in  the  mi  re  duplicated  form  bithik  with  the 
same  meaning.  (3)  Complete  reduplication  of  the  root,  as 
bagaybdgay  'things  of  different  kinds,'  from  bdgay  'thing.' 
(4)  A  peculiar  kind  of  reduplication,  which  consists  in  adding  a 
syllable  at  the  end,  made  up  of  the  first  part  of  the  first  syllable 
of  the  root  and  the  last  part  of  the  last  syllable  of  the  root,  as  e.  g. : 
•liHjiiftildi*  'to  do  something  in  great  haste,'  which  seems  to  be 
derived  from  a  simple  root  dag'ds  '  to  call  in  haste,'  by  adding 
the  syllable  das,  composed  of  d,  the  first  part  of  the  first  sylla- 
ble, and  as,  the  last  part  of  the  last  syllable,  of  the  root  dag*<i*. 

The  origin  of  a  number  of  polysyllabic  roots  from  simpler  roots, 
as  e.  g. :  bihida  '  rarely  ' ;  diona  '  a  Philippine  wedding-song '  or 
'  drinking-song ' ;  sugdpa  '  a  little  net ' ;  and  tanghdli  '  midday,'  is 
not  clear,  but  the  majority  of  those  beginning  with  p  are  really 
nothing  but  dissyllabic  roots  with  verbal  prefixes,  which  in  turn 
have  come  to  be  regarded  as  simple  roots,  as  e.  g. :  padga  '  to 
rise  early,'  from  dga  'to  dawn';  pakimatydg  'to  listen,'  from 
matydg  '  to  listen  ' ;  pamono  '  to  commence,'  from  pono  '  begin- 
ning'; and  pangdko  'to  vow,  promise,'  from  dko  'security.' 
This  seems  to  be  shown  by  the  way  in  which  the  tense-stems 
are  formed. 

In  the  active  voice,  the  infinitives  of  most  verbs,  with  the 
exception  of  those  of  the  nm  class,  where  the  verbal  particle  is 
sometimes  infixed,  are  formed  by  prefixing  a  verbal  particle, 
which  may  be  either  monosyllabic,  as  mag  or  man,  or  dissyllabic, 
as  maki  or  magpa.  Such  infinitives  are  e.  g. :  maglado  '  to 
play,'  manlibdk  '  to  jest,'  makisakdy  '  to  embark  with,'  and 
magpasaldmat  'to  thank.'  The  preterite  of  these  verbs  is 
made  by  changing  the  m  of  the  infinitive  to  n,  e.  g.,  naglado 
'he  played,'  etc.  The  future  and  present  of  the  verbs  with 
monosyllabic  particles  are  formed  by  reduplicating  the  first 
syllable  of  the  root  in  these  infinitive  and  preterite  forms  respec- 
tively. For  example,  from  the  inf.  maglado  is  made  the  fut. 
magldlado,  and  from  the  pret.  naglado,  the  pres.  nagldlado. 
The  present  and  future  of  verbs  with  dissyllabic  particles  are 
formed  by  reduplicating  the  second  syllable  of  the  prefix, 
instead  of  the  first  syllable  of  the  root.  For  example,  from 


Vol.  xxv.]      Polysyllabic  Hoots  with  initial  P  in  Tagalog.     289 


the  inf.  //»//•/.-//•./'//  and  pret.  //<//•  /W.wy,  the  fut. 
and  pres.  //<//•//•  /.<•/'/,•////  are  formed.  In  other  words,  the  general 
rule  is  that  the  future  and  present  are  formed  by  reduplicating 
the  second  syllable  of  the  infinitive  and  preterite;  in  the  case  of 
monosyllabic  particles,  the  second  syllable  being  the  first  syllable 
of  the  root,  and  in  the  case  of  dissyllabic  particles,  the  second 
syllable  of  the  particle. 

The  passive,  w  Inch  is  far  more  common  than  the  active  and 
which  in  fact  may  be  said  to  be  the  most  usual  form  of  the 
Philippine  verb,  is  of  three  kinds,  characterized  by  the  particles 
in,  i,  and  an.  The  infinitives  of  these  three  passives  are  made 
l»y  changing  the  m  of  the  active  infinitive  to  p  and  suffixing  in, 
prefixing  t,  or  suffixing  an  respectively,  except  in  the  case  of 
the  >tm  class  referred  to  above,  where  the  passive  particles  are 
added  directly  to  the  root.  For  example,  from  //"///A////;,  we 
have  the  three  forms  pagla<l»«^  ;f  „,,//,,,/,',.  and  pagladoan. 
The  preterite  is  made  by  infixing  the  particle  in  after  the  initial 
p  of  the  particle,  as  //<///  "//A/.-  A;  and  /*/////»/A//A*»///.  In  the  for- 
mation of  future  and  present  the  same  syllable  is  reduplicated, 
which  received  the  reduplication  in  the  active  forms,  that  is  to 
say,  the  first  syllable  of  the  root,  when  the  particle  is  mono- 
syllabic, and  the  second  syllable  of  the  particle,  when  the  par- 
ticle is  dissyllabic,  as  e.  g.,  ipafflalado  and  ipina<jlnl<i<l<'>  fn»m 
/„,/./.  A/r/o,  and  ///<//•/'/,•/'//"/;</  and  /////////•  /7,-/7/»///'«/  from  ///"/•/-/ 
*to  carry  along  with.' 

In  the  case  of  verbs  of  the   //>"//    (pass,  pan)   class,  formed 

from  roots  beginning  with   a  labial,   dental,   or  guttural,    the 

final  n  of  the  prefixes  man  and  /»///  i>  combined  with  the  initial 

consonant  of  the  root,  resulting  in  a  simple  labial,  dental,  or 

guttural  nasal  respectively,   e.  ir.<    iimim'tlmy  MO  dwell'  from 

man-\-bdhay  'house,'  ///»  /////•>•  "'    'to  tempt'  from  imtn-\-tuks6 

'  temptation,'   and  ///»///;/////«/    'Intake    much'    from    ///"//  t  /''"//" 

take.1      Before  roots  beginning  with  a  vowel,  //  i^  changed 

/,  as  e.  g.,  IW///////X-A/   M..  ti>h  '  fn»m  nutfi  •  />••/•/   *ii-ii.' 

Tin-  ]M,]yvy]|;il,5c  roots,  beginning  with  /',  which  \\  M-e.l 

to  al»«.\e.   tnake  their  tenae-ttemi  as  folh>w>.     Kr.»m  tli. 

]»ray.'     \\<-     ha\e    the    act.     inf.     ///"/ 
//.///./A///*////    l.y    chaji'_r'mir  ///  t«.  /,,   tut.  and  |ire>.    pfMM 

///  and  nananaldngin   t-\  reduplicating  the  second  syllable 

of  the    infinitive    and    preterit.-    respect  i\  el\  .      l-'mm    the    root 


290  W.   G.  Seiple,  [1904. 

/*»//,•///.///»///;/  'to  profit,'  we  have  the  pass.  inf.  pakinabdngan^ 
fut.  pakiJrinabdngan,  ^ret.  pinakinabdngan^  and  pres.  pinaki- 
k!n'il»'ni{ian*  That  is  to  say,  the  polysyllabic  root  is  treated 
like  the  passive  stem  of  a  regular  verb,  i.  e.,  like  the  combina- 
tion of  a  root  and  verbal  particle. 

The  apparent  polysyllabic  root,  pamtli'imjin^  therefore,  seems 
to  be  a  combination  of  the  root  detain  gin  and  the  particle 
man,  which  in  its  passive  form  is  pan,  n  and  d  being  combined 
to  form  the  dental  nasal  w,  as  in  the  case  of  the  regular  verb 
maniklt  '  to  stick  to  '  from  m'm-\-<ftkit.  In  the  same  way,  a 
large  number  of  these  polysyllabic  roots  may  be  resolved  into 
combinations  of  simpler  roots  and  verbal  particles. 

The  roots  treated  in  this  paper  are  all  the  polysyllabic  roots 
which  are  designated  by  Noceda1  as  Pin  M.,  i.  e.,  the  initial  /I 
of  the  root  is  changed  to  m  to  form  the  infinitive  of  the  verb. 
In  many  cases,  it  is  uncertain  how  the  future  and  present  of  the 
verbs  made  from  these  roots  are  to  be  formed,  as  Noceda  ordi- 
narily makes  no  statement  concerning  them.  It  is  quite  possi- 
ble that  many  simply  follow  the  analogy  of  roots  like  pdsok 
'to  enter,'  which  makes  the  following  tense-forms:  inf.  mdsok, 
fut.  mamdsok)  pret.  ndsok,  and  pres.  nandsok.  All  those 
which  -are  given  by  Minguella2  as  reduplicating  the  second 
syllable  of  the  root  in  the  present  and  future,  are  designated 
by  (f).  Of  the  remaining  roots,  those  which,  to  judge  from  the 
examples  given  by  Noceda  under  the  various  roots,  follow  the 
same  rule,  are  marked  (J)  ;  those  which  follow  pdsok  are  marked 

by  (ID- 

Of  the  150  odd  roots  of  this  kind,  given  by  Noceda,  the  fol- 
lowing are  plainly  combinations  of  dissyllabic  roots  with  verbal 
particles  : 

\padga  '  to  rise  early.'     dga  '  to  dawn  '+/?«. 
\pakimatydg  'to  listen,  hear.'     matydg  'to  listen,  hear  '-\-paki. 
pakiwanl  '  to  ask.'     want,  '  to  ask  ">  -\-paki. 
palapdk  '  to  split  anything  sidewise,   to   be   separated  or  dis- 

jointed.'    Idpak  'to  lop  off  the  branches  '+/>«. 
\\palipit  'to  twist.'     lipit  'ribbon,  tape'+jt?a. 
palokot  'to  beat  with  a  stick,  to  beat  soft  as   pillows.'     lokot 
'to  roll  up  the  bed  or  the  sleeping-mats  ' 


1  Vocabulario  de  la  Lingua  Tagala.    Reimprcso  en  Manila,  1860. 
9  Ensayo  de  Gramatica  Hispano-Tagala  (Manila,  1878). 


Vol.  xxv.]      Polysyllabic  JRoof*  //•/'//,  >,,'>t'»a  Pin  Tagalog.     291 


'to  loosen  the  hair'  (of  a  woman).     I6say  'to  dishevel 

the  hair  *-\-pa. 
\  l»innt'j''t  %  to  swell.'     bagd  'a  tumor,  abscess  '-{-pan. 

i/i'Hc   'breakfast'  or    'to  breakfast.'     bdhaw   'something 

kept  over  night  for  breakfast  '-\-pan. 
p>  I,,,  -I  long  'a  scarecrow'  or  '  to  set  up  a  scarecrow.'     /"/'A,/,,/  '  to 

fear  to  enter  a  dangerous  place'  (of  animals)  -\-pan. 
pamantdl  •  to  be  swollen,  a  swelling.'     bantdl   'to  bundle  up 

clothes  '-}-/>"/<  :  mental  'a  little  swollen'  seems   to   be   a 

secondary  root,  due  to  a  wrong  division  of  patnant<il. 

uitntigan   (Appendix)1    'to  sit  on  the  edge  of   something 

high,  from  which  one  might  fall.'     The  ultimate  root  seems 

to  be  p<int<'>n<i  4a  plant  not  growing  well,  because  of  its 

not  having  a  deep  root;'  the  verbal  particle  is  pan.     The 

-an  is  probably  the  nominal  suffix,  denoting  place. 
\pamangh\d  'to  swell.'     /«///////  /V  '  to  swell  '  (of  the  nerves)  -j- 

pan  . 
pamangsd  'to  boast,  brag.'      mangsd  'boasting,  to  praise  '-}- 

pan  . 
/"////;//;/   'contraction  of  the  tendons.'     bttig  'to   contract  the 

tendons  '-{-pan. 
/"/////'//'//   4  fish-hook,  to  fish.'     A/'/;//    'to  hang  or  suspend  any- 

thing by  a  cord  in  the  air'-f/"'". 
pamogso  'chorus  or  refrain  to  a  marriage-song.'     bogso  '  to  dis- 

charge rain  with  force  from   the  clouds';   metaphorically, 

'to  vent  anger  '-|-y>"",  the  point  of  comparison  being  the 

volume  of  that  which  is  discharged,  whether  rain  or  anger, 

etc. 
pamokt6    'swelling   of   the   eyelids,    to   swell.'      inokt6    'eyes 

swollen  from  weeping,  sleep,  or  smoke  '-f-/?an. 
pam6no  'to  commence.'  pono  '  beginning  '-{-pan. 
pamook  'to  cut  or  hack  in  fighting;  to  cut  one  another,  to  cut 

many.'     book  'to  kill  by  beheading  '-{-;><///. 
tpamO9'4n     -urinary    «lisease,   to   MillVr    from   it.'     pos'tin   'the 

hypogastric  region  '+/>"". 
pamoyb6y  'to  relate  something  from  the  beginning.'     boyb6y 

'  to  relate  something  from  beginning  to  end  '+/"' 
/">///-;,/-,  /•  i<-t.  /..////.:../,  •>  •  to  cut  off  the  head.'    p6yok  M«»  1'diead* 


Noceda,  op.  cit.,  pp.  868-417. 


292  W.  G.  Seiple,  [1904. 

)nn,<nj<il  '  hard  work;  to  sail  with  the  wind  against  you.'     tagdl 

'  tenacity,  firmness  '-\-pdn. 

/,////»/»/»/.<  (Appendix)  'to  ebb.'     tdga$  'to  ebb'-j-/?cm. 
\pan<it/hnt/  'to  sigh,  groan.'     taghoy  'to  breathe  with  force '-{- 

pan. 
\pan<ih<'m   kto  cultivate    palms  on  another's  land;  to  lodge  in 

another's  house.'     ddhon  *leaf'+/>aw. 

\pandlig  'to  hope,  trust  in.'     sdlig  'confidence,  trust '-{-pan. 
\panambitan  '  to  lament  with  dirges.'     sambttan  '  dirge ' '-{-pan. 

Samb'itan  is  derived  from  the  root  sambU  'to  sing  a  dirge,' 

combined  with  the  nominal   suffix  an •  cf.  pamantonyan 

above. 
\panandlo    'to    conquer.'      tdlo    c  victory  '-{-pan.       Minguella 

gives  the  root  as  pandlo ;  the  form  given  by  Noceda  is 

probably  the  verbal  noun. 
pamim  'to  penetrate'  (of  water),     tiyim  or  niy'tm  'to  ooze, 

leak  '-{-pan.     The  difference  between  -Urn  and  -iyim  seems 

to  be  simply  orthographic. 
\panun  'to  prop  with  the  hand.'     tiin  'to  prop  one's  self  on 

hands  and  feet  in  order  to  rise  '-{-pan. 
paniling  '  to  be  like  anything  which  the    mother  has    seen  at 

the  time  of  conception'  (of  a  baby),     mling  with  the  same 

meaning-f-/^^  or  pa. 

\panimdim  'to  think.'     dimdim  'to  think '-\-pan. 
panolong  'to  aid  another  to  gather  rice.'     tolong  'to  aid'-j- 

pan. 
\panoloyan  'an  inn.'    toloyan  'a  lodging-place  ''-{-pan;  tol('»j«n 

is  derived  from  toloy  'to  lodge,'  by  the  addition  of  the 

suffix  -cm,  denoting  place;  cf.  pamantongan,  p.  291,  and 

panambitan  above. 
\panood  'to  look  at  with  pleasure.'     nood  'to  look  at  that 

which  gives  pleasure  and  recreation  '-{-pan  or  pa. 
panotsot  'to  pipe,'  'a  pipe  or  flute.'     sotsot  'a  pipe'-|-pcm,  or 

perhaps  a  denominative  from  the  noun  panotsot  '  pipe  or 

flute,'  formed  with  the  nominal  prefix  pan,  denoting  instru- 
ment, as  in  pantilat  'pen'  from  sulat  'to  write.' 
\panoyo  '  to  serve  at  the  pleasure  of  another.'     soy 'o  or  suyo 

'  to  serve ' '-{-pan. 
pangahds  'boldness,  courage;  to  dare,  venture.'    Probably  from 

dahds  or  tahds  '  brave  '-{-pan.     We  should  expect  panahds. 


Vol.  xxv.]      YW//.vy/A/A/,   Roots  with  initial  1'  log.     293 

The   guttural   nasal   is   probably  due   to   some  analogical 
influence.     Cf.  pangibogh6*  p.  298. 

\pumjtik"  'avow'  or  'promise/     •  /'/•••  •  -•  «  urity  '-{-/>"". 

!<i!<>   -swelling  of  any  part  of  the  body."  'pain  in 

the  body  or  bones  through  fatigue  '-|-y«f/*  or/"/. 
'.il,,l,,ii/l,.i,/  MO  sail  cautiously,  to  coast'  is  derived  from 
lmi/1,,11/  'seashore,'  compounded  with  the  clement  Aa/o, 
which  is  often  prefixed  to  roots  composed  of  two  identical 
syllables,  as  li,ili,h,i;/h,ii/  'a  little  sardine/  an. I  //./A //•/,,/•;,, 
4 to  cross  the  arms  on  the  brea-t/ 

f/><f//;/.////A,/  MO  tVar,  suspect.'     f/ambd  4to  fear '-|-/><7//. 

•  //•  lto  give  birth  to  a  child.'     »///»//•  *a  c-hihl'-j-/- 

4 /»'///;/'///////   'to  be  pregnant  with  tlu-   first   child.'     ////////.'_ 
woman  who  has  born  her  first  child  '-\-jnrn  or  pa. 
randi   *t«»  l»c  in  heat,  to  rut'  (of  cats).     /•'///»//  *t«>  «|uan-d  * 
(of  cats)-fy'//. 

.: ''nub  (Appendix)   4 to  fear,  suspect/     ;/.//////   -tn  In-  in  dan- 
ger *-\-J  Kin. 

\pan>i''"l"i'  'to  iln-ani."     */'/A//*  'to  dream '+;>"/'. 

;/  'lewd  words  spoken  in  jest.'    '/'*»«/  'a  hermaphrodite' 
or  'a  barren  woman  '-f-y'/'. 

///////•///•//A/  *to  let  one's  self  be  seen  by  another/  which 
seems  to  be  a  combination  of  />"//// an<l  //*///»///»///»/,  i>  simply 
a  combination  of  /«///  and  tnnln/,<nlti.  the  reduplicated  t'«»rm 
of  A<if/a  4to  put  one's  self  in  a  conspicuous  position/ 
with  //'///</  wnuld  In-  contracted  t<>  /..///;/./////.  and  with  the 
reduplication  <>f  the  root  wr  >lmuld  expect  /•.///;/«///«///«///./. 
but  \\-c  have  panghadahadd  instead.  The  //  immediately 

following  tin-  guttural  nasal  is  ]»rob:ibly  retained  because  of 

the    influence  of   the  //  in    the  second    part  of   the  reduplica- 
tion. 

pangibangbdycM  -  to  travel,  go  on  a  pilgrimage  '  .  ..n-ists  of  the 
phrase  Hx'ni'i  Ix'it/.in  'other  town'  from  /A,/  'other'  and 
A./V"/'  'tOWH,1  joined  l»y  the  li-janm-  //./,  cumliined  with 
the  part  id  e  pan,  the  i-omliinat  ion  /A-//,,/  L.'i  ,/,<,,  '  nt  ln-r  t«iwn  ' 

l»i  ing  treated  as  a  simple  root.      N       da   gives  the  root 
,,;//A,///yA. ;</.///  and  refers  it  to  the  ma  class,  but  this  is  simply 
due  to  the  wrong  division  of  some  such  form  « 
/,////;/A./y////   as   the  act.    pret  na  being 

regarded  as  tin- 

VOL.   XXV. 


W.   G.  Seiple,  [1904. 

\pang\ki  'to  tremble  of  cold  or  weakness.'     //'///•/    'cold,    to 

tivmble  of  cold  "*  -\-jxtn  or  pa. 
/»•///;/;///<  t  to  abstain  from  things  forbidden  in  worship.'    nyiling 

4  to  celebrate  a  holy  day,  to  keep  Sunday  or  vigils  J  -\-pan. 

\\Y  have  here  an  interchange  between  final  ng  and  final  //, 

such  as  we  have  in   the   case  of  the  ligature  -ng,  which 

sometimes  becomes  -w,  e.   g.   ln'nln-i,,f  <-n*t',1<i  and   l»'i  <!<>-,, 

r.ixf'tln  '  Spanish  shirt.'     Cf.   also  the  ligature  na  with  the 

cognate  Bisayan  nga. 
\pangvmi  *  to  be  asleep  '  (of  the  body  or  any  part  of  it),     ng'tmi 

4  to  cramp,  fall  asleep  '  (of  arm  or  foot)-f-/>ara  or  pa. 
pangisig  '  an  attack  of  an  enraged  man.'    k'tsig  '  strong,  valiant  ' 

-{-pan. 

pangita  '  to  hunt  for  something.'     k'lta  l  to  see  '  '-{-pan. 
pangolag  '  to  be  restless'  (of  an  animal),     ngolag  'to  have  the 

hair  dishevelled  or  feathers  ruffled  '  -{-pan  or  pa. 
\panyoling  '  to  retract  a  promise.'     nyoling  '  to  retract  a  prom- 

ise '-\-pan  or  pa. 
pangolo  'to  put  the  hands  over  the  head.'     ngolo  'to  join  one's 

hands  over  one's  head  '-\-pan  or  pa. 
\pangona  '  to  go  before  to  point  out  the  way,  to  begin  any- 

thing.'    6nafi  first,  beginning  '-\-pan. 
\pangosap  'to  speak.'     osap  'to  speak  '-J-/MMI. 
\pangyddi1  'to  be  able.'     yddi  'to  finish  ^  -\-pan. 

In  a  number  of  cases,  the  root,  which  is  combined  with  the 
verbal  particle  to  form  the  polysyllabic  root,  contains  itself  more 
than  two  syllables.  These,  as  a  usual  thing,  can  not  be  reduced 
to  anything  simpler,  but  in  a  few  cases  they  may  be  referred  to 
a  dissyllabic  root. 
palabusdkit  '  to  work  with  effort.  '  labusdkit  '  to  put  firmness 

in  any  work'-|-/?a.     Cf.  sdkit  'sickness,  trouble,  work.' 
palakdya,    'any   instrument   for  fishing;    to  fish.'     lakdya  'to 


\pamoldpol  'to  bedaub  the  outside  of  a  vessel,  as  with  pitch.' 

poldpol  '  to  stain  '  "-{-pan. 
\pamongkdhi    'to   incite,    provoke.'    ponykdhi    'to    incite   to 

quarrel  ''-{-pan.     Cf.  pongkd,  which  has  the  same  meaning. 

1  Pan  becomes  pang  before  the  semi-vowel  y,  but  ng  does  not  begin 
the  second  syllable  as  in  the  case  of  ng  before  a  vowel. 


Vol.  xxv.]      Po/y.v///A/A/v  /:  <>'.t*  .rith  initial  Pin  Tagalog.     295 

The  root   ///<>/,  /,•,//,/  (<*///o//<//,w///  ?)  is  probably  due  to  a 

wrong  division  of  /><////  «*//  »//,•///«?". 
ponaffipfa    MO   IK    very  hot,  to  heat  one's  self,  to  consume.' 

fitf/t'ju'm  "  a  dry  or  rotten  log  consumed  in  the  fire'-; 

y;/;//'/"''*  seems  to  be  a  combination  of  some  root  with  the 

prefix  /»////.     Cf.  the  following  root. 
ty,,///,/;//.s-/'/y«»  'to  subject  one's  self  to  the  dominion  of  another.' 

/,/;//x////o  '  to  subject  one's  self  to  the  will  of  another  '-\-pan. 

'/',  i,  i  in/I  i/o  seems  to  be  a  combination  of  a  prefix  >'////,  which 

occurs   in    Bisayau    (e.  g.,    //////A*/////*/    'inhabitants   of  the 

country,'  from  //./////»/  'country');  cf.  suyo  *  to  subject  one's 

self  to  the  dominion  of  another,'  and  tolas  A  yo  *  subject  to 

the  will  of  another.' 

'A///,A//-  k  to  make  the  hair  stand  on  end.'     /<//<>//</-/£  '  to  put 

forth  an  erect  sprout  '  -\-pan.     Cf.    .Malay  A///<A//-  -porcu- 

pine.' 
/„//,,//,;/,;///,  4  to  speak,  to  pray.'     /A/A////////.  Ho  ask  for  favor  '-f- 

JHHI.      />"/<///'//'//  seems  to  contain  an  infixed  /  element,  such 

as    occurs    in    lJi>ay:in  ::    d.    Uisayan    «A///«////    Mo    ntl'rr   any- 

thing to  God  or  the  devil.' 
panalima  4to  obey,  taking  great  care  of  that  which  is  ordered.' 

t,ir,,n>i    (with    infixed   //',    cf.    preceding  root)    4  to  impress 

something  on    the   mind'+yw//*.      Cf.    Bisayan   tamo    *  to 

raise  the  voice,  to  say  anything  in  a  loud  voice  in  order  that 

what  is  said  may  be  well  understood.' 
\  r<ilt'i;/in<t''in    'to   penetrate,    saturate.'     /«///////'///    (Appendix) 

penetrate'-f-/"'/,. 
/,</;/////////'/'/  *to  clean  the  teeth;  a  toothpick.'     //////'////«/  •  tooth- 

pick'-f-y>"//,  without  the   assimilation   of  //   and  //,  and   the 

retailing 
\pan''h  -A  •//"''/  4  to  kneel  on  the  ground.'     //7A-A<;</  '  to  kneel  on 

the  ground  '-f-y*f//.     Cf.  /<>/i<></  \\\\\\  similar  meaning. 
\jnin  t'n  <//.<"/<'"/   Mo  sit  down  on    the  haiim-lies.'      ////y/>  tydd  *  to 

sit  down  on  the  haunches  '-\-pan. 

/A/  •  confidence.'     tiiedla  'confidence  '+/"' 

••ii.it.il.  '  to  rattle'  castanets  with  the  tongue.'     mihit.ik  'to 

beat   castanets  with    the    mouth  '  :  /«///.      In    /..//,;/.  /A//.;/,-. 


1  Cf.  Zueco,  metodo  ....  para  apn  »//»  irfioma  cualquiera 

adaptado  al  bisaya,  Manila,  1871,  p.  146. 


296  Jr.   G.  Seiple,  [1904. 

we  have  the  guttural   nasal  for   the  simple    nasal,   as   in 

////////I/////X  p.  292. 

pangalat6at  'to  resound.'     alatoat  or  kalat6at  ' echo '-\-pan. 
\  pangal'idang  'leanness,  lankness.'     y///<///fA/////  -  leanness,  to  be 

skin  and  bones  '-{-pan. 
IHHifliilngt'uuj  'to   chatter    with    cold'    (of   teeth).     //////A//,v/'//// 

'  sparks,'  '  to  rattle  or  chatter  '-\-pan. 
//»///;/*/  A  ik'ibk'ih  k  to  separate.'     kal<*k<ifik<ib  'to  separate'  (of  the 

mortar  in  a  wall)-{-;xm.     Of.  Bisayan  Jcabkab  'to  scrape  or 

scratch  earth  or  anything  else  with  the  hands.'     The  prefix 

kulo  is  similar  to  the  prefix  /////o,  <•{'.  imngtifnlmt/fnu/^  p.  293. 
\pangaloklpkip  'to  cross  the  arms  on  the  breast.'     hitlokipklp 

'  to  cross  the  arms,'  etc. —f-joaw.     The  root  occurs  also  as 

panhalokipk&p,  without  the  assimilation  of  the  n  to.  the  h 

of  the  particle,  resulting  in  the  guttural  nasal  ny.     For  the 

prefix  halo,  cf.  pangalobaybdy,  p.  293. 
\panganin6  'to  look  at  one's  self  in  a  mirror.'     antno  'image' 

or  '  to  look  at  one's  self  in  a  mirror  '-{-pan. 
\panganydya  'to  speak  ill,   to  blame.'     anydya  'to  harm  '-j- 

pan. 
\pangayombabd  'to  be  sad.'     ngayombdba  'to  put  the  chin  on 

the  palm  of  the  hand'-f-p<m  QT  pa. 
f panf/ayopdpa  'to  be  humbled  or  abased.'      ngayopdpa   'to 

humble  one's  self. '-\-pan  or  pa. 
panghaldyi   '  to  affront  any  one.'     haldyi   'to  hate  any  one'-(- 

pan,  with  the  change  of  n  to  ng  but  without  loss  of  //. 
panghingoha  '  to  be  offended  by  taking  to  one's  self  what  is 

said  to  another.'     hingoha  '  to  be  offended  '-j-^xmy  the  n 

of  the  particle  is  treated  as  in  panghaldyi  above.     Cf .  Taga- 

log  and  Bisayan  koha  '  to  take.' 
\pangimb6lo  'to  be  envious  of  another's  good  fortune.'     ngim- 

bnlo  '  jealousy ' -{-pan  or  pa. 
\pany irnorlot    'to   rebound,  as  a  ball.'     nyimorlot  with  same 

meaning -f-jtwm  or  pa.     Cf.  orlot  'to  rebound,  as  a  ball.' 
pangino    'to  submit.'     jt?a^+a    root  *gino+  cf.  gindo    'grand 

lady.'     Connected  also  with panginoon  'lord.' 
\pangologi  'to  sustain  a  loss  in  that  which  one  administers.' 

ngologi  'a  loss  in  trade  '-\-pan  or  pa. 
pangoydpit    'to  avail  one's  self  of   an  opportunity.'     kuydpit 

'  to  seize  anything  with  hands  and  feet  '-{-pan. 


Vol.  xxv.]      Poly  syllabic  Eooti  with  initial  P  i*  '/'»;/«/<></.     297 

There  are  a  number  of  these  polysyllabic  roots,  which  seem 
to  be  a  combination  of  simpler  roots  and  verbal  particles,  the 
simpler  root  of  which  is  apparently  not  found  in  Tagalog  but 
nccur^  in  Uisiiyan  or  Malay,  vi/ : 

t //»/•/'//' /A./,/,/  •  to  pmtit  "  is  made  up  of  //<//•/  an«l  /./A//////,  which 
in  llisayan  means  'to  aid,  to  favor/  We  should  expert 
/,///•//, /'A,//,y.  but  after  the  particle  //A//.-/  (passive /MZ&t), 
certain  roots,  betrinuin^  with  A,  //,  *,  /,  undergo  the  same 
phonetic  change  in  combination  with  the  particle  as  is 
characteristic  of  the  ///"//  class  (cf.  p.  289).  For  example, 
from  Iml'.t.t  •  new  s  *  (  —  Sanskrit  r<7 /•///?).  we  have  //////,-////»///V»/ 
'to  ask  for  news."  just  as  we  have  ///<////•///<///  to  reside' 
from  ///"//  ami  fxilxi;/  •  IHHIM-."  an<l  from  .s'»;.s-»»  *  to  Mick/  \\  e 
have  nuub'n^M  %  to  a^k  for  >uok/  just  as  we  have  ///<///"/,•*"' 
'to  tempt'  from  ///»//  ami  t» !>•*•'•. 

MO  >ow  at  intervals  ami  without  order.'  Perhaps  a 
combination  of  A//*//,-  with  y///.  Cf.  Malay  A/V///,-  MO  put. 
lay.  place,  set.  set  «lown  '  and  Tagalog  j ////•//,  *a  <ln>p  of 
any  li«iui«l.'  or  'to  drop/ 

Mo  sit  down  on  top  of  the  heels,  as  women  are  wont 
to  do.'  Probably  a  denominative  verb  from  a  noun  com- 
pounded of  a  root  *//////"»  (cf.  Malay  //////»*///  Mo  sit  with 
the  le.«rs  under  one')-|-a  prefix  pala,  which  is  often  used  to 
form  derivative  nouns,  as /"/A/////////  -drunkard'  from 
'to  drink.' 

,///.,//,-,///  'to  sit  down  on  s«,iiiethin.LT  lii.Lfh  and  narro\\  /  Per- 
haps to  be  connected  with  Malay  »////«//•  •  base,  foundation, 
pedestal,  stan»l/ 

/7//V 'to  clear  «»ne'>  M»lf  of  guilt/  *;«/'///•/  •  pan,  cf.  l'>i-a\an 
//.///A/  •  to  clean,  purify/ 

</'/'//'«  'to  flow  or  ebb.'     A  root  connected   with    Uisayan 
1,1.1,1,,, /x  Mo  leap  or   da-h.  a-    water    in    a    spring";   /".-/ 
(  a  shallow  river,  rivulet,  or  pool  ';   or  «A/./. ///./>•  Mheiioi-rof 
a  breaker  on  the  seashore  '  •  />•'//.      (  T.  also  /,-///-/</, />.  p 

\pandog  *  to  descend  by  means  of  a  ladder'  (the  ordinary  \\onl 
used  for  leaving  the  hou-e.  since  most  Philippine  houses 
are  set  on  posts  and  reached  h\-  a  ladder).  *HOOff-\-p 

ivan    nOOff  '  to  dex-end/ 

-  ;,,i  i"  >!»•'•  Mo  xit  do\\  n  with  the  knees  on  tin-  ground  ami  the 
on  the  buttocks'    (said  of  a  womani.       tiiiifi'tlu'i    '  to  sit 


298  M'.   G.  Seiple,  [1904. 

down  on  the  heels  ^ -\-pan.     timpoh6  is  doubtless  a  length- 
ened form  of  *timp6. 

\pan6got   'to  guide.'     Cf.  Bisayan  panogot  'guide,  chief,  com- 
mander; to  guide,'  from  sog6t  'to  obey  '+;>""• 
+  l><niolos   'perfect  fulfilment  of  another's   will.'     *tolox-}-pan, 
cf.  Malay  tulus  'sincere,  true,  trusty,  loyal,  faithful,  sin- 
cerity, fidelity,  trust,  reliance.' 

pangady'i  '  to  pray.'  *kady'i-\-pan,  cf.  Bisayau  kadyi  '  to  pray.' 
Some  of  these  polysyllabic  roots  seem  to  be  made  up  of 
simpler  roots  with  certain  particles,  not  recognized  as  such  by 
the  Spanish  Tagalog  grammarians,  as  panag,  pani,  and  pana. 
Of  these,  panag  and  pani  are  found  as  verbal  particles  in 
Bisayan.  The  verbal  particle  panag  seems  to  occur  in  \panag- 
<i</'ftc  'the  time  in  which  a  thing  is  done,'  in  which  the  word 
for  '  day,'  ddaM,  is  clearly  the  root.  To  this  same  class  in  all 
probability  belong  \panaghlli  'to  envy'  from  hili  '  envy '  and 
\panagdno  'to  dedicate,  offer,  pray,'  from  and  'what?'  or 
'something.'  Panagosllaw  'spectacles,  to  put  the  handover 
the  eyes  to  look  at  the  sun,'  from  s'daw  '  to  dazzle'  (of  the  sun) 
and  panangkaldw  '  to  lean  the  body  against  the  window-frame,' 
from  kaldw  '  something  flexible,'  are  probably  to  be  referred  to 
this  class. 

The  particle  pani  appears  in  the  root  panibdgo  '  to  appear 
anew,'  from  bdgo  'to  do  something  anew.'  Cf.  Bisayan  pani- 
aga  '  to  eat'  from  dga  '  dawn,'  and  panibuut  '  to  suit,  be  agree- 
able,' from  b&ut '  to  wish,  to  want.'  The  root  \ panyibogho  '  to 
be  jealous '  (of  married  persons)  seems  to  be  a  combination  of 
the  root  *bogho  and  the  particle  pangi.  Cf .  Bisayan  bogho  '  to 
be  jealous.'  The  particle  panyi,  however,  is,  in  all  probability, 
simply  a  modification  of  pani,  which  particle  occurs  in  the 
related  noun panibugho  (Appendix)  'jealousy.' 

The  particle  pana  occurs  in  the  words  \panagmip  '  to  dream ' 
f rom  ginip  'to  dream';  \panatili  'to  continue,  to  last,'  from 
till  'to  prop';  panatolak  'to  go  out  of  a  place,'  from  tolak  'to 
go';  and  \panastta  'to  sit  down,  crossing  the  legs,'  from  s'da, 
which  is  identical  in  meaning. 

There  are  four  roots,  beginning  with  p,  which  are  examples 
of  the  kind  of  reduplication  that  we  have  in  dagasdds,  p.  288 : 
palodpod  '  to  cut  the  tops  or  shoots  of  rice.'     Cf.  Bisayan  pdlod 
'  to  peel  or  to  husk  fruit.' 


Vol.  xxv.]       Polysyllabic  Root*  with  initial  P  in  Tagalog. 

palokpok    *  garden    stuff    which    does   not   grow    well.9     )><il<'>k 

'abstinence  on  account  of  the  death  of  a  relative.' 
paloti. '//"'/'//  '  to  cut  off  the  tops  of  trees/    //<//»»////  4  the  crest  of 

a  bird,'  or  '  comb  of  a  cock  or  hen.' 
/,//////•/,/'/,•  "to  press  in  order  to  contain  more.'     /<•///'/•  *  to  knead, 

to  mold.' 

The  remaining  polysyllabic  roots  cannot  be  referred  with  any 
certainty  to  any  simpler  root  either  in  Tagalog,  Bisayan,  or 
Malay.  It  is  to  be  noted  that  only  two  of  these  roots  are  given 
by  Minuruella  as  reduplicating  the  second  syllable  in  present  and 
future.  It  is  quite  possible  that  many  of  the  other  roots  are 
not  combinations  of  dissyllabic  root  and  verbal  particle  but  are 
simply  polysyllabic  roots  beginning  with  /».  which  form  their 
preterite  and  present  like  y*./W,-  •  to  enter'  (cf.  p.  290). 

'•in  '  to  be  placed  between.'     Possibly  a  compound  of  either 
the  particles  /*•///  or  pa. 

/»//•/,///•  MO  injure  or  wrong  in  word  or  deed.'      Possibly  a  com- 
bination of  the  particle//'/. 

'to  listen  with  attention.'  Perhaps  pa  -+-/•///;,/  or  /«//•/ 
-h  >'"'.'/. 

.'      Cf.  Hisayan  /«/A//-o/  i  axe  '  (Sk.  porofe,  •axe'?). 
palamdta  4  bracelets  of  glass.'     This  word  and  Malay  pfrnmtn 
*  precious  stone '  are  probably  loan-words   from  the  San- 
ski-it,  representing  /><//•<////<//</  "  excellence.* 

"  the  rope  or  cord  with  which  the  stick  which  SIMM  -  a-  a 
mill  to  extract  the  oil  from  sesame  is  tightened."  Perhaps 
a  combination  of  tin-  particle/"/. 

'to  be  trodden  under  foot  of  many/  Possibly  a  com- 
bination of  /"/. 

•to  sit  down,  crossing  the  legs,  but  with  the  knees  low 
and  flat.'  Possibly  a  compound  of  f,,ila  and  siwi.  Cf. 
palatim 

*a  kind  of   shield   used  in  the  .lan«-c>.'       Possibly   /»t. 
'to  obey.'       Possibly   /.'/  or  /••///. 

">:/ nan  *to  look  at   little  stones  or  amulets,  as  relics  of 
saints.'     Possil.K   pa  or  pan. 

\pamdypoy  *  to  wag  the  tail'  (of  a  dog).      Probably  a  combina- 
tion of  pan    and    a   root  */>".'//'".'/,  connected    with   /••' 

1  Spelled  pacquiniyg  in  Noceda,  p.  225*  ;  «/»«  is  -i m|.i  \  A*  and  the  y  is  a 

mi-take,  of,  the  .siM'llin^  iHKi'iinigt  Noceda,  p.  511,  1.  •.'!  n lx>ttom. 


300  If.   G.  Seiple,  [1904. 

4  fan  ';  Bisayan  paypay  '  a  fan  or  anything  which  serves  to 

create  air;  to  chase  flies.'     Cf.  the  root  y  >"//"'/"'//  below. 
IHim'ttii  'to  bless.'      Possibly  /*//  or  /><(,/. 
pam'wl  "  pain  in  the  bones'  (of  him  who  suffers  from  syphilis  or 

venereal  disease).     Possibly  pa  or  pan. 

*  to  pay  the  acknowledgment  of  his  freedom  '   (of  a 

slave).     Possibly  some  root  connected  with  bowts  '  tribute' 


f  pandta  '  to  promise.'     Possibly  pa  or  pan. 

pan'dg  '  to  stick  to  the  right.'     Possibly  pa  or  pan. 

panlkd  'to  take  root  poorly  because  poorly  sown'  (of  rice). 
Possibly  sika  (Appendix)  '  the  tender  grass  above  the 
water  in  a  field  '-f-/?a«. 

panikala  (I)  'to  put  things  in  order';  (2)  'to  speak  ironically.' 
Possibly  pa  or  />/////. 

pang  alma  '  to  fix  the  fastenings  of  a  load,  which  go  over  the 
shoulders  and  under  the  arms.'  Possibly  a  compound  of 
pan  and  *alina,  to  be  connected  with  altma  '  the  hind 
quarter  of  an  animal.' 

pang  dy  aw  (I)  'to  seek  the  enemy  to  kill  him';  (2)  '  to  divide 
something.'  Probably  to  be  connected  with  dgaw  (1)  'to 
assail  each  other  ';  (2)  '  to  carry  off  anything  ''-{•pan. 

pang'ilap  'to  be  scornful.'  Possibly  to  be  connected  with  s'dap 
'  to  quarrel  wTith  words  '  -\-pan.  Cf.  pangahds,  p.  292,  and 
pangalatak,  p.  295. 

pangilim  '  to  twist.  '     Possibly  pan  or  pa. 

panginlap  'to  guard  or  defend  one's  self.'     Possibly  pan  or  pa. 

pangiwakyo  'to  move  the  feet  or  legs  while  talking.'  Possibly 
pan  or  pa. 

pangonydpit  (Appendix)  '  that  on  which  anything  is  supported 
or  propped.'  Possibly  pan  or  pa. 

patib6ng  'a  mouse-trap'  or  'to  set  one.'     Possibly  pa. 

patn6bay  'to  expect,  wait,  go  out  in  company  with  another.' 

patnogot  'to  accompany  in  taking  leave  of  one  who  is  going.' 

paydpay  '  to  call  by  making  signs  with  the  handkerchief  or 
hand.'  Perhaps  a  modification  of  pay  pay  '  fan  '  under  the 
influence  of  kapdy  'to  call  with  the  hand  or  handkerchief,' 
or  possibly  a  shortened  form  of  a  root  payapdya,  which 
occurs  in  Bisayan  in  the  sense  of  '  to  be  moved  from  side 
to  side  by  the  wind.'  Cf.  pamdypoy  above. 


Vol.  xxv.]      7  V//.N-///A  ////••  /;....f«  ,r;tt,  initial  1*  ///   Tugaloy.     301 

'ik*  'a  spark  of  fire;  to  strike  with  finger,  cane,  or  stick.' 
'  to  be  tired  out  from  sheer  labor.' 


In  Tagalog,  therefore.  while  for  the  most  part  roots  are  dis- 
syllabie,  we  find  a  number  of  polysyllabic  roots.  Some  of  ilu-,. 
are  loan  -words  from  the  Sanskrit,  while  others  are  due  to  the 
derivative  or  reduplicative  processes  of  the  l:in«;u:i«ri*.  Although 
tli.  re  are  a  number  of  polysyllabic  roots  in  the  language,  which 
cannot  h«-  referred  to  any  simpler  root,  the  great  majority  of  all 
polysyllabic  roots  with  initial  //,  as  we  have  >een.  are  merely 
combinations  of  >impler  roots  and  various  verbal  particle*. 
which,  for  the  most  part,  the  Spanish  grammarians  failed  to 
recognize  as  such:  in  some  cases,  because  the  simple  root  did 
not  exist  in  the  lan<niau-e.  as  e.  g.,  /«///»/"//  'to  descend,'  in 
others,  because  in  many  eases  the  passive  stein,  i.  e.,  the  com- 
bination of  a  simpler  root  ami  passive  verbal  particle,  was  used 
absolutely  as  a  noun  and  therefore  came  to  be  regarded  a-  a 
root,  as  e.  g.,  /«//•///<///<///;/  'advantage.' 

In  the  present  article.  I  have  confined  myself  to  a  discussion 
of  the  poly>yllabic  roots  with  initial  />  which  change  j>  to  ///  to 
form  the  infinitive.  The  study  of  all  the  polysyllabic  roots  in 
Tagalog  would,  no  doubt,  throw  a  great  deal  of  light  upon  the 
morphological  processes  of  the  language  and  would  probably 
enable  us  to  explain  a  number  of  the  polysyllabic  roots  in  /< 
which  at  pivM-nt  cannot  be  analyzed. 

In  conclusion,  I  desire  to  express  my  obligations  to  Dr.  Frank 
K.  IJlake  for  many  valuable  suggestions  and  explanations. 

1  The  statement  ••.!/»/.  /'.  ///  .I/.."  Driven  by  Noceda  under  this  root,  is 
not  entirely  clear.  If  it  simply  means  that  the  root  with  prefix  man 
gives  mum  i  Inn  til:,  then  ju'litntik  does  not  belong  here. 


"Y'dwdn"  and  "Hellas"  as  Designations  of  the  Seleucid 
Empire.  —  By  CHARLES  C.  TORREY,  Professor  in  Yale 
University,  New  Haven,  Conn. 

THE  Hebrew  term  fV.  Yawau,  "Javan,"  was  originally  the 
collective  designation  of  the  lonians  of  Asia  Minor  (D\?V= 
'lowes),  and  then  came  very  naturally  to  be  applied  to  the  whole 
Greek  race  inhabiting  the  distinctly  Greek  lands.  This  latter  is 
the  standard  usage  of  classical  Hebrew,  and  of  the  other  Sem- 
itic languages  in  which  derivatives  of  this  same  word  are  found. 

In  the  ancient  times,  the  Greeks  did  not  really  enter  into  the 
Semitic  world.  They  were  simply  a  distant  trading  people,  and 
ideas  regarding  them  and  the  countries  which  they  occupied 
were  very  vague.  But  with  the  conquests  of  Alexander  all  this 
was  changed.  A  powerful  Greek  empire  was  planted  in  the 
very  heart  of  the  Semitic  territory.  Greek  armies,  traders  and 
colonists  poured  into  Syria,  and  the  new-comers  asserted  and 
maintained  their  supremacy.  An  absolutely  new  world-power 
had  been  created. 

Naturally,  this  great  change  had  its  effect  upon  the  use  of  the 
terms  fV  and  DOVi"T,  "the  Greeks."  The  Jews  and  their  neigh- 
bors knew  little  more  about  the  Greek  lands,  to  be  sure,  than 
they  had  known  before.  Greece,  and  Macedonia,  and  the  Greek 
islands,  were  all  terrae  incognitae  and  objects  of  little  interest. 
They  could  be  designated  in  Hebrew  by  the  vague  and  all-com- 
prehensive term  fV,  or  by  the  equally  vague  D'f^5  '  frequently 
used  for  the  Greek  coast-lands  and  islands,1  or  even  by  D**N> 


1  So,  for  example,  Jer.  2:10,  Q'V"O  "X  ;  Num-  24:24  (whence  Dan. 
11  :30);  cf.  Josephus.  Ant.  1,  vi.  1.  On  the  other  hand,  in  the  two  passages 
1  Mace.  1:1  and  8:5  the  word  appears  to  be  used  to  mean  definitely  the 
Macedonian  kingdom.  Thus  1:1,  Kal  tytvero  //era  TO 
'Atet-avtipov  TOV  fyikiinrov  TOV  MaKefi6va,  6f  k^fjWev  £/c  yqc  XeTTieifi,  Kal 
TOV  Aapeiov  (3affi%ea  Hepauv  Kal  Mijduv,  Kal  eftaoi^evaev  avr'  avrov  7rp6repov  knl 
TTJV  'EMada.  Here  the  name  of  the  country  in  which  Alexander  had 
been  reigning  as  king  before  his  conquest  of  the  East  is  given  as  Q*j~O, 
Kittlm.  Similarly  in  8:5,  /cat  TOV  ^'/UTTTTOV  Kal  Tbv  Uepata  Kmtwv  fiaoihta, 
Kal  rouf  irrqpfitvove  kir'  UVTOV?,  awtTpityav  ai)Toi>f  [ol  'Pt,)fj.<iioi]  kv  7ro/\£//6j  /cat 


Vol.  xxv.]  Torrey,  k-  )  v/  ,/••/,*"  awrf  "  fifeftu."  303 

the  "islands"  in  general.  Hut  the  Greek  race,  with  its  supe- 
rior language  and  all-dominating  civilization,  had  now  become 
one  of  the  closest  of  neighbors,  and  the  hand  of  a  Greek  ni  lei- 
rested  heavily  on  Syria  and  the  adjoining  cmmtries.  From  this 
mm'  forth,  p*  )<///-,//,  took  on  an  altogether  new  and  definite 
meaning,  for  it  was  the  name  applied  to  the  Greek  state 
i  n  Sem  i  t  i  <•  A  >ia  . 

Tin-  Seleucid  empire  was  to  the  Syrian  Semites  the  "<;reek 
dominion."  They  had  no  other  name  for  it.  Thus  in  the  early 
Syriac  documents,  the  dating  i*  l>v  the  N'JV  H^D1?!^  "the  rule 
of  the  Greeks,"  i.  e.  the  Greek  power  in  Asia  which  Alexander 
and  hi>  >m  -cessors  established.  So  in  the  Greek  translation  of 
FiiM  Maccabees,  one  of  our  earliest  witnesses,  the  dominion  of 
Antiochus  Epiphanes  and  his  successors  is  termed  "the  king- 
dom of  the  Greeks,"  /WiAeui  TOM/  'EAAi^on/  (1  Mace.  1:10,  and 
cist  where).1  In  the  Jewish  Talmud  and  Midra>h,  the  DOV  are 
th»-  Seleucid  Greeks.  Thus  .1A///7A///  11  a.  't^D  D'HDNO  N1? 
D\3V,  "I  did  not  reject  them  in  tin-  day  of  the  Greek*."  i.  e. 
in  the  time  of  the  Seleucid  rule.  And  observe  especially  how 
in  .J//V/-W/  l\attn  ,\  near  the  beginning,  botli  ft*  fflD'TO  and 
(oftener)  fV  alone  are  repeatedly  used  to  designate  the  Seleucid 
power,  preceded  by  the  Medo-Persian  dominion  (HO)  and  fol- 
lowed by  the  Roman  (DVW)-  Thus:  JV  W  *?3C  fV  HO^OD. 
"During  the  Greek  rule,  i.  e.  throughout  the  whole  <Jivek 
perio<l."  And  finally,  there  are  in  the  Hebrew  Old  Testament 
certain  passages,  to  be  discussed  belou,  in  which  the  .same 
appears,  TV  meaning  the  Greek  empire  in  Asia. 


v  avrtjv,  the  allusion  being  to  the  M.iceiloiiian  Uin^s  Philip  III. 
and  his  son  Perseus,  who  were  defeated  by  the  Romans,  the  former  in 
197  and  the  latter  in  168  B.  C.  la  both  of  these  passages  we  should 
expect  to  find  a  generally  recognized  designation  of  the  Mac*-.  Ionian 
domain.  In  the  passage  1  :  1  the  use  ot  this  term  ^  all  th<-  iii.nv  inter- 

esting   l)ecail-e    of    lt>    jUXtH|">>j(ioM     \\ltll    ;in<»lll«T    |io|  it  le.'ll    ile-i  -  IIM  t  i<  'II  . 

namely  Hello*,  which  here  stands  for  the  Seleucid  empire,  as  will  !>«• 
shown  below. 

'See  further  below,  where  the  passage  1  Mace.  i:i<>  i-  <li-  ussed. 
Contrast  the  usage  of  Josephus.  who  had  himself  gone  bey.  .ml  the 
borders  of  Asia,  and  wrote  I  uetitof  Greeks  and 

Romans.    Thus,  for  example,  in    \nt.  B  «l.iting  i«v  the  s.-l.-uci.l 

M  designates  it  as  that  "  of  the  kings  of  S\  > 
(according  to  another  reading.  *v;  ' 


304  C.   C.  Torrey,  [1904. 

Further  illustration  of  this  changing  use  of  the  term  Yawfm 
comes  from  India.1  The  word  came  to  the  Hindus  from  the 
Babylonians,  probably  during  the  Persian  rule,  but  possihly 
earlirr.  It  was  thus  in  its  origin  a  mere  transfer  of  current 
Semitic  usage.  In  the  Great  Epic  and  Paiiini,  the  "  Yavanas'1 
are  the  Greeks  in  general;  the  far-off  and  vaguely  known  people 
for  whom,  since  the  time  of  Darius  Hystaspis,  the  Orient  had  a 
new  respect.  But  as  Weber  has  shown  (see  his  letter  in  The 
IiuliiiH  Anfi<]n<D'y,  1875,  pp.  244  f.),  it  was  not  until  the  con- 
quest of  the  East  by  Alexander  that  the  name  Yavana  became 
well  known  and  popular  in  India.  From  this  time  on,  then-  is 
increasing  evidence  that  the  influence  of  Greek  culture  was 
making  itself  strongly  felt.  Note  especially  the  phrase,  "the 
all-knowing  (sarvcyftci)  Yavanas,"  J/M.  viii.  45,  36,  in  a  chapter 
which  Professor  Hopkins  (The  Great  Epic  of  India,  p.  392) 
regards  as  a  late  interpolation.  It  was  the  Greek  civilization 
in  Asia  that  had  made  this  profound  impression.  The  appli- 
cation of  the  name,  moreover,  undergoes  a  change  which  is 
altogether  analogous  to  that  which  has  been  observed  in  Semitic 
usage.  The  "Yavanas"  are  the  Greeks  of  the  Asiatic  domin- 
ions, and  especially  the  Bactrians,  situated  just  beyond  the 
borders  of  India.  Naturally,  the  neares't  Greek  people  is 
given  the  first  right  to  the  name.  Similarly,  the  nearest  impor- 
tant Greek  power  overshadows  all  the  others,  and  is  spoken  of 
and  thought  of  as  though  it  were  the  only  one.  Thus,  in  the 
rock  inscription  of  Asoka,  the  Seleucid  ruler  Antiochus  Theos 
is  spoken  of  as  "the  Greek  king." 

That  is,  to  the  Hindus  as  to  the  Semites,  the  whole  Greek 
world  had  simply  moved  eastward.  Since  the  time  of  Alexan- 
der the  Great,  the  center  and  head  of  Yawan  and  the  Yavanas 
was  no  longer  in  Europe,  but  in  Asia.  Alexander  was  not  a 
sojouruer;  he  came  to  stay,  and  brought  his  kingdom  with  him. 

This  use  of  JV,  Yavana,  was  a  most  natural  one.  As  has 
just  been  observed  in  connection  with  the  Hindu  usage,  the  fact 
of  proximity  is  all-powerful  in  fixing  the  application  of  such 
truly  popular  designations  as  these.  Those  Greeks  who  are 
seen  and  known  through  actual  contact  are  "  the  Greeks." 

1  For  the  references  to  the  literature  bearing  upon  this  subject  I  am 
indebted  to  my  colleague,  Professor  Hopkins. 


Vol.  xxv.J 


305 


Moreover,  in  tliis  case  the  actual  importance  of  the  Seleucid 
empire  gave  further  justification  I'm*  the  Asiatic  way  of  speak- 
ing of  it  a-  ••///»  Greek  kingdom,"  as  though  then-  were  no 
other.  That  this  Syrian  power  stood  at  the  head  of  all  the 
k  world,  no  one  in  Semitic  A-ia  would  have  douMed.  from 
tin-  time  «•!'  Seleucu-  I.  onward.  Then,  to,,,  it  was  easy  (and 
perhap*  especially  easy  for  Semites)  to  traii-fer  the  ethnic  name 
to  the  political  entity,  fy  had  m-ver  been  a  geographical  d( 
nation,  and  it  was  just  the  term  to  use  for  the  great  Greek 
r.  Such  transfers  of  usage  are  very  common,  and  parallels 
at  once  suggest  themselves.  Among  the  most  familiar  ones 
belonging  to  the  history  of  Syria  are  the  use  of  KOI"1),  r»«r^» 
for  the  llv/antine  empire  and  its  subjects,  and  that  of  yj^j 
••Turk."  as  the  designation  of  Syrian  Mohammedans,  of 
whatever  nationality. 

It   remain-    to    notice    the    <  )ld    Testament    u-e  of   the  word  [V 
as  the  de-ignation  of  the  Greek  empire  in  Asia. 

There  are,  in  fact,  in  the  latest  books  of  the  Old  Testament 

several    examples   of    this    usage,    though   it    has    not    n-cei\«-d 

due    recognition,    and    some    of   the    principal    passages    which 

:iplify    it    have    been    universally    misunderstood.       In    the 

LI-  \icon  of  Gesenius-lJuhl,  only  two  meanings  of  the   word   ?V 

'  TT 

•••rogiii/ed:  (1)  the  Ionian!  Of  Asia  .Minor,  ami  r.1 
and  the  <iivek>  in  general.  In  r»riuru^-l'>ri>wn-I)river,  a  single 
passage  (Dan.  8:21)  is  given  in  which  the  word  mean-  "the 
Gfreek  kingdom  of  Alexander."  Only  in  Siegfried-Stade  are  all 
tin-  chief  examples  of  this  usage  included  and  put  in  a  place  l»v 
them-  nid  even  there  the  definition  given,  "da-  make- 

donische   Weltreich,"  is  an    unfortunate  one,  for  the  adject  i\« 
•    M  icedonian  "   i-  sure  to  he  mi-leading. 

The  best  starting-point  is  furnished   l»y  the   passi^,.  |   M 

.  in  which  the  ineaiiinir  i-»  Certain  and  the  illustration  <»f 
current  popular  u>a«r«'  1'eyond  «|i;e-ti..n.  The  hist..rian,  writ- 

"f  the  time-  <.t'  .luda-  Maccahaeii-.  -peak-  of  the  ..pj.re-- 
-i'.n  of  the  .lews  l.y  the  Syrian  po\\er.  and  dc-i'j-iia!  «•-  the  latter 
as  44  the  kingdom  of  tin  rrjv  f3atrtX.€uiv  rfov  'E 

In  the  ori-inal    Hebrew      this    was   JV  nO^O  «»r  D'JVH 


I  language  of  1  Mace,  was  Hebrew,  and  not  A  ran 

IS   Itryitllil   all 


306  C.  C.  Torrey,  [1904. 

It  might  have  been  either  of  the  two,  and  was  certainly  the  one 
or  the  other.  In  all  of  the  canonical  Old  Testament  passages 
which  represent  this  usage,  namely  Zech.  9:13,  Dan.  8:21, 
10:20,  11:2,  the  Hebrew  word  used  is  JV,  not  DOV,  and  the 
Greek  (in  Daniel  both  LXX  and  Theodotion)  translates  by 
"EXAryve?.  We  may  therefore  feel  pretty  certain,  especially  in 
\u-\v  of  the  "EAAas  (!)  of  1  Mace.  1:1  (see  below),  that  tin- 
author  of  this  history  wrote  [V  HID^O  i»  speaking  of  the 
Seleucid  kingdom. 

Another  passage  of  the  same  nature  is  1  Mace.  1  :10,  where 
the  accession  of  Antiochus  Epiphanes  is  mentioned.  The  his- 
torian says  of  him  that  he  "  ascended  the  throne  of  the  Grecian 
kingdom  in  the  [Seleucid]  year  137.'"  Here  also  the  phrase 
employed  is  /Sao-iAeuxs  'EAAr/vwv,  and  the  Hebrew  pretty  certainly 
had  TV-  These  are  the  only  examples  of  the  phrase  /?u<nAeta 
(TU>V)  'EAAijvwv  in  1  Mace.  In  Dan.  11:2,  however,  we  have 
[V  niD^D,  used  in  precisely  the  same  sense,  as  will  appear 
presently. 

Dan.  10  :  20  is  a  passage  in  which  TV,  Yawan,  alone  is  used  to 
designate  the  Greek  state  in  Asia.  The  author  is  speaking  of 
the  struggle  of  the  guardian  angels  of  Israel  against  the  angels 
of  the  great  powers  which  successively  oppress  the  Jews.,  The 
angel  Michael,  Israel's  "captain"  ("ifcf),  is  at  that  time  fighting 
with  the  "captain"  of  the  Persian  kingdom  (D")£3  fYO^O  "IIP  » 
verse  13)  ;  and  the  angel  Gabriel,  foretelling  the  future  to 
Daniel,  says  that  as  soon  as  this  conflict  is  over,  another  will 
begin,  namely  that  with  the  "captain  of  Ydwan." 

:jc  fv  "it?  rum  NVV  ^ao  oia  itr  oy  on^n1 

"And  now  I  return  to  fight  with  the  captain  of  Persia  (i.  e.  of 
the  Persian  kingdom,  vs.  13),  and  when  I  have  finished,9  lo? 


1  In  this  verse,  the  phrase   ftaatif-iaq  'EA^iwy  is  generally   connected 
with  the  preceding  date,  the  verb  being  regarded  as  used  absolutely, 
thus:  "He  reigned  in  the  137th  year  of  the  Grecian  kingdom."    I  do 
not  believe  that  this  interpretation  is  the  correct  one.     There   is  no 
reason  why  the  writer  should  have  designated  the  era  of  his  chronology. 
He  was  narrating  recent  events,  and  those  for  whom  he  wrote,  namely 
the  Jews  of  Palestine,  had  for  generations  paat  used  only  the  one  era. 
On  the  contrary,  the  word  paaiTidag  is  governed  by  kpaaitevaev,  just  as 
in  11:9,  and  elsewhere. 

2  This  meaning  of  {^^  ,  to  "  finish,"  is  wanting  in  some  of  our  Hebrew 
lexicons.     It  is  closely  allied  to  the  use  of  the  verb  with  the  meaning 
"perish,"  Ezek.  26:  18;  cf.  also  the  Hiphil  of  this,  with  the  meaning 
"  destroy,"  in  Is.  43:  17. 


Vol.  xxv.]  ••  ynwan"  and  " JEVA/*."  307 

the  captain  of  Yaw  an  will  come."  It  is  plain  that  Yawan  here 
cannot  mean  "Greece,"  for  the  .Jews  never  lia«l  any  conflict 
with  Greece,  and  the  passage  would  be  meaningless.  Nor  can 
th»  word  mean  "the  Greeks"  in  general.  It  would  not  have 
been  possible  for  a  writer  who  wrote  at  any  time  after  300  B.  C. 
to  put  even  the  three  Greek  states,  Macedonia.  Kirypt  and  Syria, 
under  t>ne  and  the  same  heavenly  "captain,"  or  guardian  angel. 
They  were  rival  powers  \\ith  altogether  separate  interests, 
struggling  against  each  other,  as  every  .!«-w  \vas  \\.-ll  aware. 
N«T  did  the  Jews  have  any  conflict  with  Macedonia  or  Egypt. 
On  the  contrary,  the  author  of  the  book  of  Daniel  is  speaking 
of  a  distinct  and  very  dangerous  foe,  the  foe  which  was  to  suc- 
ceed the  Persian  power  as  the  oppressor  of  Israel ;  and  this  was 
the  powerful  Syrian  kingdom  whose  capital  was  on  the  Orontes. 
This  had  inherited  the  name  )"«///•,///.  and  no  other  state  or 
people  could  claim  an  equal  right  to  it.  Even  Alexander  tin- 
Great  is  mentioned  by  the  authors  of  Daniel  and  1  Maccabees 
merely  as  the  founder  and  first  head  of  this  Asiatic  empire 
(Dan.  8:21,  11:3,  1  Mace.  1:1  [as  emended  below]).  In  both 
books  alike,  fV  is  consistently  represented  as  the  great  power 
founded  in  Asia  by  Alexander,  and  ruled  after  him  by  the 
Seleucids.  Both  conception  and  usage  are  perfectly  natural. 

A  passage  whose  interpretation  has  caused  a  great  deal  of 
trouble  is  the  one  with  which  1  Maccabees  opens.  1:1,  Kai 
iyfvf.ro  fj-cro.  TO  7rara£cu  tA.\.t£avSpov  TOV  <I>iA/7r7rou  TOV  MaKeSdw,  os 
CK  y^s  Xcrrtct/t,  Kai  cirara£e  TOV  Aapelov  /ScurtAcu  Ilcpcrwv  *ai 
.  Ktti  €fta.o~i\.cvo~€v  avr*  avrov  Trporepov  €TTI  TT)V  'EAAa&i.  I  do  not 
know  of  any  place  where  the  last  clause  of  this  verse  is  rightly 
interpreted.  As  the  Greek  stands,  it  is  nonsense.  In  all  of  our 
t r;i 1 1 -la t ions  and  commentaries  the  nonsense  is  either  faithfully 
reproduced,  or  else  it  is  removed  by  an  unwarranted  surgical 
operation.  The  English  Revised  Version  disposes  of  the  pas- 
sage in  the  following  manner:  "And  it  came  to  pass,  after 
that  Alexander  the  Macedonian,  the  -<>n  ->t  I  Mi  Slip,  who  came 
out  of  the  land  of  Chittim,  and  smote  Darius  kin^  of  the  Per- 
-ians  and  Modes,  it  came  to  pass ,  after  he  had  smiitc  n  him,  that 

iir'ied  in  his  stead,  in    farmer   time,   over   <Iiv.-.-.  \ 

marginal  note  adds:  That  w,  tl»  <,r«h-  Empire.  As  a  speci- 
men of  a  thoroughly  awkward  and  unsatisfactory  M  translation." 
this  vets,  iv  pi-,,i,:ii,i\  equal  to  anything  that  the  Revisers  have 


308  C.  C.  Torrey,  [1904. 

given  us.  It  is  certainly  not  calculated  to  prepossess  favorably 
tlu-  layman  who  makes  his  first  approach  to  1  Mace,  through 
tliis  version.  Their  rendering  does  indeed  possess  the  merit  of 
recognizing  the  true  meaning  of  the  last  word  in  the  verse, 
which,  however,  they  only  venture  to  translate  by  "Greece": 
Kautxsch,  hit-  Apokryphen  des  A.T.,  renders  as  follows: 
"  Nachdem  Alexander  .  .  .  Darius,  den  Konig  der  Perwer  und 
Mc.ler,  geschlagen  hatte,  herrschte  er  an  seiner  Statt  [zuerst 
iiber  Griechenland]."  And  a  footnote  adds:  "Da  der  nilchst- 
liegende  Sinn  dieser  drei  letzten  Worte  ("Alex,  herrschte  an 
Darius'  Statt  zuerst  iiber  Gr.")  ausgeschlossen  ist,  konnen  sie 
trotz  der  guten  Bezeugung  nur  Glosse  eines  Lesers  sein,  der  dem 
Missverstiindnis  vorbeugen  wollte,  als  sei  Alex.  d.  Gr.  erst  durch 
die  Besiegung  des  Darius  zu  einer  Herrschaft  gelangt."  I  Jut 
even  glossators  must  be  granted  a  sufficient  reason  for  their 
action.  That  Alexander  was  a  royal  personage  before  his  vic- 
tory over  Darius,  is  plainly  implied  in  the  first  part  of  the  verse; 
he  was  "the  Macedonian,  the  son  of  [king]  Philip"  (of  whom 
every  reader  of  the  book  had  heard  since  his  childhood). '  What 
danger  of  "misunderstanding"  was  there,  and  why  should  it 
be  of  such  concern  to  the  reader  of  this  history  ?  Grimm,  in 
his  Commentary  on  the  book,  proposed  to  read  Trpo-repov  Se.  This 
would  make  a  passable  reading  (though  not  such  as  to  increase 
our  respect  for  the  literary  ability  of  the  author  of  the  book), 
but  would  be  a  curious  specimen  of  textual  criticism. 

The  chief  sources  of  the  difficulty  are  two:  the  noun  'EAAas 
and  the  adverb  Trportpov.  'EAAas  is  elsewhere  "  Greece  " ;  there  is 
no  other  instance  of  its  use  to  mean  anything  else.  As  for 
Trporepov,  it  is  hard  to  find  any  justification  for  its  presence  here. 
But  in  the  Greek  First  Maccabees  we  are  dealing  with  a  trans- 
lation; and,  what  is  more,  in  this  particular  case  we  are  dealing 
with  a  mistranslation.  'EAAas  is,  of  course,  the  rendering  of 

1  Kittim  and  Ydwdn  are  both  treated  as  technical  terms  in  this  verse, 
and  are  plainly  contrasted.  Kittim  is  the  Macedonian  Kingdom :  cf. 
8:5.  If  either  the  original  author  or  a  glossator  had  wished  to  say  that 
Alexander  had  been  king  before  his  arrival  in  Asia,  it  certainly  would 
have  been  done  without  adding  to  Kittim  another  name,  which  could 
only  result  in  confusion.  Compare  also  the  parallel  passage  in  6:2, 
where  the  fact  that  Alexander  was  king  while  still  in  Macedonia  is 
plainly  stated. 


Vol.  xxv.]  ••  r.-,,/-,/,,"  and  "HHfo*."  309 

V 

TV-     What  the  author  of  the  book  wrote,  in  this  last  clause, 

I  TT 

was:  JV  *?J?  fliTJO  Vjlllfi  Tftp^V  "ne  reigned  in  his  stead, 
»fl  the  first  ruler  of  the  Syrian  Empire."  Here, 
again,  we  have  the  current  use  of  )".///•,///  :  while  in  the 
emphasis  laid  on  the  idea  that  Alexander  was  the  successor 
of  Darius,  namely  in  the  possession  of  Syria  and  Palestine,  and 
as  the  master  of  the  Jews  ami  their  neighbors,  we  have  a  per- 
fect parallel  to  Dan.  8: 21,  10: 20,  and  11 :  3.  As  for  the  Greek 
rendering,  it  is  not  easy  to  decide  whether  the  translator  really 
misunderstood  the  passage,  or  only  translated  timidly.  If  the 
latter.  \\ e  can  readily  forgive  him  for  refusing  to  paraphrase 
JV  here;  but  he  certainly  should  have  written  rrpwro?  instead  of 
irporepov. 

The  correctness  of  thi^  interpretation  of  the  clause  seems  to 
be  still  further  assured  by  the  two  passages  1  Mace.  6 : 2  and 
Dan.  s:-»i.  The  former  reads  as  follows:  *eu  €K«  .  .  .  oTrAa.  a 
Ka.T€\tircv  «*«  *AA.c'£av8pos  6  TOV  ^iXt-mrov  6  /JcuriAevs  6  MciKeSuiv,  os 
e/focriArtKre  irpwro?  (v  TOIS  "EAAT^ri.  "And  there  were  ....  arms, 
which  Alexander  the  Macedonian  king,  son  of  Philip,  had  left 
there;  he  who  was  the  first  ruler  of  the  Syrian  empire"  Here 
the  original  Hebrew  must  have  been:  JV3  flt^N"! 
(the  verb  in  this  case  construed  with  2  instead  of 

The  other  passage,  Dan.  8:21,  furnishes  a  very  close  and 
interesting  parallel.  The  angel  is  interpreting  to  Daniel  the 
\  i-'mn  of  the  ram  and  the  goat.  Verse  20  proceeds:  "  The  two- 
horned  ram  which  thou  didst  see,  they  are  the  kingdoms1  of 
Media  and  Per-i.i.  And  as  for  the  he-goat,  he  is  the  king- 
dom of  the  Greeks  (JV  "j^O  standing  for  p*  fi^D^O ,  see 
the  preceding  note);  and  the  great  hon,  which  was  between  his 
eyes  is  theji^f  /•///;/  (pEftnn  ^EH)."  Here,  there  is  for- 
tunately no  doubt  as  to  the  interpretation.  The  "kingdom  of 
i-  the  empire  founded  by  Alexander,  \\lio  is  himself 
the  "great  horn."  We  have  here  precisely  the  same  /Jao-iAcia 
TU>V  'EAAijifut'  as  in  1  Maee.  1:10  and  S;  IS,  namely,  the  Seleucid 
empire,  of  which  Alexander  i-  eharaeh-rM  ically  regarded  as  the 
first  ruler — just  as  in  1  Ma.  <  .  11,  6:  2,  and  Dan.  11:2  tl 

1  As  all  interpreters  agree,  an  1  th*  -author  himself  indicates  (see  7: 17, 
and  cf.  7:28i,  n^Q  hereHtan.l    tot      kingdom." 
VOL.  xxv. 


310  C.  C.  Torrey,  [1904. 

There  remain  >  <>m-  highly  interesting  passage  to  be  discussed, 
namely  Dan.  11:2.  The  angel  Gabriel,  speaking  to  Daniel  in 
the  days  of  Cyrus  king  of  Persia,  is  telling  him  what  things 
Israel  has  yet  to  undergo.  He  has  just  told  the  prophet  (in  the 
passage  10:20,  already  discussed)  that  the  conflict  of  Israel's 
heavenly  "  captain"  pfc,»)  with  the  guardian-angel  of  Persia 
will  be  immediately  followed  by  the  conflict  with  the  guardian- 
angel  of  }'t~nr,i/i.  He  now  announces,  a  little  more  definitely, 
that  three  (or  four!)1  more  Persian  kings  will  reign;  and  that 
when  the  last  one  of  them  shall  have  reached  the  height  of  his 
prosperity  and  his  insolence,  JV  fVO^O  DK  ^DH  TJ7V  These 
words  are  ordinarily  interpreted  to  mean  that  Xerxes  (!)  will 
raise  a  great  army  to  fight  against  Greece:  "He  (i.  e.,  the  Per- 
sian king)  will  stir  up  everything  against  the  kingdom  of 
Greece."  But  such  a  prophecy  would  be  altogether  pointless. 
The  author  of  this  book  and  those  for  whom  he  wrote  could  not 
have  cared  a  straw  for  the  expedition  of  Xerxes  against  Greece, 
supposing  that  they  had  ever  heard  of  it.  Again,  the  .context 
shows  beyond  all  question  that  the  final  downfall  of  the  Persian 
power  is  predicted  in  these  words ;  and  Xerxes  was  not  the  last 
Persian  king.  And  finally,  the  whole  sentence,  as  thus  read,  is 
unsatisfactory  from  every  point  of  view.  ^DH  is  ambiguous; 
this  use  of  fiX  is  contrary  to  Hebrew  usage;  TV  JTO^D  is  not 
a  likely  way  of  speaking  of  Greece,  and  has  troubled  the  com- 
mentators accordingly ;  and  of  what  value  is  the  verb  TJ7*  ? 
Supposing  that  Xerxes  has  "stirred  up"  everything  against 

1  As  commentators  have  observed,  the  author  of  the  book  of  Daniel 
expressed  himself  cautiously  here  because  he  did  not  know  how 
many  Persian  kings  there  were.  It  would  be  surprising  indeed  if  he 
had  known.  The  fact  that  he  represents  the  last  of  these  kings  (Darius 
III.  Codomannus)  as  richer  and  more  powerful  than  his  predecessors  is 
sufficient  evidence  that  he  derived  his  information  from  popular  legend 
(of  the  conquest  of  Alexander),  rather  than  from  any  authoritative 
text-book  of  Persian  history.  The  task  of  keeping  distinct  the  various 
kings  named  Artaxerxes  and  Darius  was  more  than  could  have  been 
expected  of  him  ;  it  was  a  problem  too  difficult  for  most  of  the  ancient 
historians  and  narrators.  Of  one  thing  we  are  certain:  that  he  knew 
Darius  Hystaspis  as  "  Darius  the  Mede,"  and  placed  him  before 
Cyrus  (10:1,  11:1,  compare  5:31).  In  this,  he  shares  the  view  of  the 
Chronicler  and  of  the  old  Jewish  tradition  generally,  as  I  have  shown 
elsewhere.  See  my  Composition  of  Ezra-Nehemiah,  p.  8 ;  and  the 
American  Journal  of  Theology,  Jan.,  1903,  p.  133  f. 


Vol.  xxv.J  )'.lwann  ay/'/  "JS&OM.11  311 

Greece,  we  are  not  informed  as  to  the  result;  whether  there 
was  any  actual  contest,  and  whether  the  Persians  were  victori- 

0118,  MI-  vice  versa.  The  k'  mighty  kinir"  of  verse  :i  is  hanirini: 
in  mi<l  air;  there  is  absolutely  nothing  to  indicate  to  what  nation 
he  belongs. 

<>hvii»M>ly.  tlu-  text  has  met  with  a  slight  accident;  the  word 
~"J*  has  fallen  out  after  TJP.  As  tin-  mi^inir  w.nl  is  graph- 
ically almost  exactly  identical  with  the  last  three  letters  of  TJP, 
a>  they  are  ordinarily  written,  the  accident  would  be  an 
extremely  easy  one.  Th«-  texl  originally  read:  "Ou'iD  '^PNl?') 
|V  rVO^P  nX  ^H  It?  "VJ^.  "And  when  he  has  become 
mighty  in  hi>  riches,  The  Lord  of  All  will  raise  up  the  kingdom 
of  Y'~i»-~n,  [in  the  place  of  the  kingdom  of  Persia]."  This 
title  of  the  God  of  Israel,  ^DH  "K^ ,  is  just  such  a  one  as  we 
should  expect  here.  He  was  entitled  NDVH  ""C*  in  8:11,  and 
QHu*  ~C*  i"  8:25;'  and  it  is  especially  natural  that  the  term 
should  be  introduced  again  here,  because  of  the  way  in  which 
it  has  ju>t  been  used  as  the  designation  of  the  angels  in 
charge  of  the  Persian  and  Seleucid  kingdoms.  There  is  a 
~\W  and  a  [V  "it? ,  but  Yah  we  is  the  D'"l£>  "KT  and  the 
"lb*.3  It  is  he  who  raises  up  and  overthrows  empires. 
The  sense  of  the  passage  is  thus  exactly  what  the  context 
requires,  and  |V  here  also  designates  the  kingdom  founded  by 
Alexander  and  continued  (according  to  the  usual  Jewish  con- 
ception) by  the  Seleucids. 

Still  another  Old  Testament  passage  in  which  the  word  p*  has 
thi<  same  meaning  is  Xech.  H:  \:>,  as  the  context,  taken  in  con- 
nection with  the  evidence  of  current  usage  here  presented. 
plainly  shows. 

•  e  Moore  in  the  Journal  of  Bihlir.,1  /.//.  rahtrt,  1896,  pages  193  f. 
» It  is  worthy  of  notice  that  this  is  the  exact  equivalent  of  far  kittati, 
the  title  so  often  assumed  by  the  Assyrian  kings. 


Notes  on   Bloody   Sacrifices    in    Palestine. — By   HANS   H. 
SPOER,  Ph.D.,  Astoria,  Long  Island. 

DURING  my  sojourn  in  Palestine  in  the  years  1902-1904,  I 
availed  myself  of  every  opportunity  to  make  researches  along 
the  lines  indicated  by  the  lamented  Prof.  S.  I.  Ourtiss  in  his 
interesting  work  entitled  Primitive  Semitic  Religion  To-day. 

The  sacrifice  is  still  extensively  used  in  Palestine  at  public 
functions.  Thus  when  in  the  year  1903  the  road  from  Jerusa- 
lem to  Nablus  was  opened,  the  Governor  of  Jerusalem  offered 
a  sacrifice  of  a  sheep  at  the  spot  from  where  the  new  road 
started,  namely,  El-Blreh.  The  opening  of  the  railroad  from 
Haifa  to  El-Fuleh  in  January,  1904,  was  solemnized  by  the 
sacrifice  of  a  sheep  by  the  Pasha  at  the  terminal. 

These  public  functions  naturally  do  not  partake  of  the  same 
character  as  the  sacrifices  which  are  offered  at  the  shrines  of  the 
saints. 

A  very  interesting  shrine  at  which  sacrifices  are  offered  for 
different  purposes  is  at  Besan,  the  S/o;0o7roA.is  of  the  Greeks. 
Perhaps  the  most  striking  thing  in  connection  with  this  shrine 
is  the  fact  that  the  well  venerated  here  is  said  to  have  been 
originally  a  Christian  bishop  Yohannan  who  turned  to  the  "  true 
faith."  His  power  is  said  to  be  unlimited,  and  his  vengeance 
will  strike  without  fail  the  one  who  provokes  him.  We  have 
here  again  an  interesting  instance  of  the  belief  that  the  saints 
will  avenge  any  wrong  or  insult  done  to  them  which  God 
(vx^J!  N^AiJ!  may  overlook.  The  Muslims  as  well  as  the  native 

Christians  have  little  hesitation  in  perjuring  themselves  by  invok- 
ing God,  but  will  hesitate  to  do  the  same  in  connection,  with  a 
saint;  nor  will  they  ever  perjure  themselves  by  invoking  such 
saints  as  El-Khudr  (St.  George),  who  is  worshipped  by  both 
Christians  and  Muslims.  A  Christian  native  from  Ramallfili 
offered  to  me  a  lead  coin,  his  own  make,  and  after  I  had  told 
him  that  it  was  false,  he  swore  by  God  and  the  Virgin  that  it 
was  genuine.  Likewise  a  Muslim  who  wanted  to  sell  me  forged 
antiquities  solemnly  swore  by  his  two  eyes  and  by  Allah  that 
they  were  genuine.  As  he  was  blind  of  one  eye,  I  told  him 
so,  and  he  went  away  laughing. 


Vol.  xxv.]     Spoer,  Xotes  OK  Bloody  Sacrifices  i$  Palestine.     313 

Although  the  sanctity  of  a  saint  is  often  visibly  measured  by 
the  si/.e  of  his  toinli  or  coffin,  and  tin-  sarcophagus  ,,f  this  for- 
mer bishop  is  not  so  very  large,  perhaps  only  twenty  feet  in 
•ii,  while  tliat  of  Noah,  in  the  Lebanon,  has  a  length  of 
about  ninety  feet,  yet  an-  his  sanctity  and  power  unrivalled,  in 
tin- ^pinion  of  the  people  of  Besan.  His  hypaethral  sanctuary 
is  only  surrounded  by  a  board  wall,  and  the  space  inside  is 
almost  entirely  taken  up  by  the  sarcophagus.  Two  stone  steps 
lead  to  the  door  of  the  sanctuary. 

This  saint  is  especially  resorted  to  in  cases  of  blood  vengeance. 
The  accused  murderer  finds  here  an  asylum,  and  offers  to  the 
Din  ^JO  to  swear  by  the  saint  that  lie  is  innocent.  This  offer 
must  h«-  accepted.  The  accused  seats  himself  astride  the  sar- 
cophagus, facing  the  head,  and  swears  his  solemn  oath,  after 
which  he  is  declared  guiltless.  The  belief  in  the  sanctity  and 
the  tiling  Vengeance  of  this  saint  is  so  deeply  rooted 

in  the  minds  of  the  people  of  that  district  that  even  the  govern- 
ment resorts  to  this  sanctuary  and  makes  use  of  the  popular 
belief  in  cases  in  which  it  is  doubtful  whether  the  accused  man 
committed  the  crime  or  not. 

Such  a  Lfiave  offence  as,  e.  g.  murder,  the  outrage  of  which  is 
felt  by  the  entire  Immrileh  of  the  murdered  person,  requires 
necessarily  a  sacrifice.  This  sacrifice  is  offered  outside  of  the 
enclosure,  near  the  steps,  and  the  meat  is  consumed  there,  most 
of  it  being  given  away.  When  I  enquired  of  the  custodian,  an 
old  dervi>h  who  wore  a  pointed  green  turban,  whether  the  blood 
of  the  sacrifice  was  used  for  any  particular  purpose,  he  answered 
••mi."  In  spite  of  a  very  careful  search  I  found  no  traces  of 
blood  on  any  part  of  the  sanctuary.  However,  an  old  column, 
which  stands  in  a  line  with  the  steps  a  few  feet  distant,  was 
covered  on  the  side  which  faces  the  sanctuary  with  a  thick  crust 
of  blood.  The  dervish  was  not  willing  to  speak  about  the  origin 
of  this  blood,  and  was  evidently  displeased  that  we  had  referred 
to  it.  There  can  be  no  question  that  the  blood  on  the  column 
came  from  a  sacrificial  animal.  One  muld  easily  delect  by  the 
darker  and  lighter  shades  of  the  col. .r  of  theblnnd  that  it  had 
been  applied  at  different  times  ;ind  was  not  from  one  sacrifice. 

As  many  aft  two  or  three  sacrifice*  are    brought    at    thi*  shrine 
v  week,  especially  by  the  IJedu,  whose  great  shekh,  chosen 
by  different    tribes,    is  residing   at    i;.-:m.   pl:i\  in-    the    role  of  a 
mediator  between  these  tribes  ami  the  Turkish  ^o\ernment. 


Palmyrene  Inscriptions  found  at  Palmyra  in  April,  190  If . 
-I»v  HANS  H.  SPOKE,  Ph.D.,  Astoria,  Long  Island. 

I. 

Tins  inscription  is  11"  lon^  by  r> ' ._, "  wide,  and  its  characters 
are  carefully  cut.  The  stone  is  now  in  my  possession,  but 
unfortunately  is  broken  into  several  pieces. 


548  , 

is  DV  JVD  rno 

Translation : 

This  is  the  tomb  of  Hannah  the  son 
of  Nebuzebed  the  son  of  Keli.      Woe  ! 
In.  the  year  5J+8, 
In  the  month  of  Sivan,  on  the  18th  day. 

L.  1.  tf^H  is  here  a  masculine  proper-name.  In  an  inscrip- 
tion published  by  Chabot2  it  is  a  girl's  name. 

L.  2.  "OHD.3  occurs  as  a  proper  name  in  De  Vogue,  Syrie 
Centrale,  732' '.  **?O  occurs  as  a  proper  name  in  Vog.  823.3 

1  I  wish  to  acknowledge  my  indebtedness  to  Prof.  C.  C.  Torrey  for 
help  given  in  the  decipherment  of  these  inscriptions. 

2  Journal  Asiatique,  serie  IX.  tome  10,  p.  827,  No.  12,  line  3. 

3  Lidzbarski,  Handbuch  d.  Nordsemitischen  Epigraphik,  p.  475. 


Vol.  xxv.]          Spoer,  /'"///, y/v/ie  Inscriptions,  etc.  315 

II. 

FRA«.MI.\I   01   v  V..i  i\  i    T\r.i  i.i   \\  i  m  A  (TREKK   IN-<  i:iri  ION. 

This  fragment  is  8"x8",  engraved  on   a  white  marble-like 

•tone.  It  has  three  almost  fully  preserved  lines  in  Palmyrene, 
and  four  lines  in  (ireek  which  form  a  complete  inscription.  The 
character-  are  carefully  execute. 1.  The  line<  in  Palmyrene  are 
chipped  at  the  beginning.  Tin-  stone  is  now  in  my  possession. 


rrva 

• 

ABHA0AKAIAITA0  \ 

PABBHAOYTOYEIA  Pa^/fyAov  TO. 

"<  >^  I  YHAMENOI  0ov 

ANE0HKAN 
Translation  of  the   I'almx  rene  t  raiment  ; 

.  .  .  .  for  ever,  ///•  Compassionate)  tl  >/,>//!•  .///\</-. 

///  ///.  //M,/,///   T.I" tli  '/// 

Translation  .  reek  iii*«-ri|.ii..n  : 

.1 /,/,•!//,, t   and   .\:i:i<itl',   tl»    >l>ildren  of  ll<iis<t  th.    .<<»n  of 

•  >'  :     •  ,,(}. 


316  H.  H.  Spoer,  [1904. 

As  there  can  be  DO  question  tli.-it  t  IK-SI-  two  inscriptions  record 
the  same  event,  \\v  m.iy  rotore  the  Palmyrene  inscription  l»y 
means  of  the  Greek.  I  propose  the  following  restoration  : 

Ilabbatha    and   Haqqath 

- 


1  1,  i  >/;/.  it  I,    ,,1'i'f,    and  conse-  T"O)f  JW  *O  / 

crated   [t/,i*\  t<>  Him   whose 

Noam    is   /Messed  for    ever, 

the  Compassionate,  the  Good,  fWa 


t»    n/isirered.      In    the 
month  Tebeth  of  the  year  536.  '  536 

L.  1.  Following  a  suggestion  made  by  Professor  Torrey,  I 
read  A/?/3a0a=NrOn  n.  pr.  masc.,  and  Ayya0=ron  n.  pr.  fern. 
NHDn  does  not  occur  elsewhere,  but  jlJlH  seems  to  occur  in  at 
least  one  other  Palmyrene  inscription.2  We  then  have  a  refer- 
ence here  to  a  brother  and  sister  who  are  called  the  03  of  ^XDI  • 
fun  occurs  also  as  a  n.  pr.  masc.  on  a  Phoenician  seal  repro- 
duced by  Clermont-Ganneau.8 

L.  2.     Pa/ityfyA.os^^N'D*)  occurs  in  both  forms  in  Palmyrene 

inscriptions.     Ei<x0  is  perhaps  TV!!;  rVH^xj^  is  known  as  a  n. 
pr.  masc.  in  Nabatean.4 

L.  3  to  1.  4.  Xti?y*?  is  found  in  Yog.  971-3.  The  phrase 
NTID!  lay  is  of  frequent  occurrence,  cf  .  Yog.  822-  8,  863,  87a, 
921,  942,  962-3;  it  is  not  found  in  the  plural.  Ha^  is  a  well 
known  form.  f"T)D  occurs  in  Yog.  931. 

1  [Another  possible  restoration  of  the  missing  lines,  differing  but  very 
slightly  from  that  proposed  by  Dr.  Spoer,  and  giving  a  somewhat  better 
connection  for  the  verb  n^j71>  "and  he  answered,"  is  this  : 

rurn  Nnan  nayi 
rrn  na  'wan  oa 
n   H 


etc. 

Compare  Vog.  92  (Lidzbarski,  Handbuch,  476,  no.  12),  and  observe  how 
in  the  Greek  parallel  the  verb  fcOp  is  reproduced  by  evt-dftevoe  (Cooke, 
North  Sem.  Inscriptions,  p.  300,  bottom).  —  ED.] 

2  See  Lidzbarski,  Handbuch,  p.  270. 

3  Journal  Asiatique,  VIII.  serie,  tome  II.,  p.  304  ;  illustration  23. 

4  Euting:  Sinaitische  Inschriften,  152a.  2,  474.  2. 


Vol.  xxv.]      Pnl,,itj,',m   Inscriptions  found  at  Palmyra.         317 


L.  6.  The  tT  of  rUC*  is  Chipped  off:  there  is,  perhaps,  surti- 
cient  space  to  rea<l  fQC'D  as  in  tin-  tirst  inscription,  cf.  also 
Vog.  987. 


III. 
FRAGMENT  OF  A  VOTIVE  TABLET. 

The  beginnings  of  nine  lines  are  preserved.  The  characters 
are  small  ami  \v<  11  cut.  This  stone  also  is  in  my  possession,  l»ut 
is  now  broken  into  several  pieces. 

wofyfr  niotf  "pa1?  i. 

i  mar  NJiorm  ic:: 
*nn  3. 


0  Np101  8. 
3  KfiTI  9. 
1  10. 


13 


318  H.  H.  Spoer,  [1904. 

Translation  : 

To  Him  whose  Name  is  Blessed  for  Ever, 

The  Good,  the  Compassionate. 
H<t<I~n'<ilt  the  daughter  of  .  .  .  the  son  (or  daughter) 

Of  MarceUus  made  [this],  having  consecrated  [it]  .... 

And  he  hearkened  to  her  voice  .  .  . 
Ethpenl,  flu-  *<»/  <>f  .1A//V,  ///>* 
And  A'  /"/A*/  the  daughter  of  Moql[mu~] 
And  Mur<-<  //"*  .  .  :  . 
And  Rapha  ...... 

And  ...... 

LI.  1-2  can  be  reconstructed  on  the  basis  of  Vog.  841  2. 

L.  3.  The  name  N"V"in  occurs  elsewhere  in  Palmyrene 
inscriptions.1  Whose  daughter  KTHH,  it  is  impossible  to  state, 
but  Marcellus,  1.  4,  was  probably  the  grandfather.  In  that  case 
we  must  read  either  *"Q  or  jVO  before  Marcellus. 

L.  4.  The  name  Ma/>KeAAos,  which  Professor  Torrey  supposes 
ff^pIO  to  be,  occurs  several  times  on  Palmyrene  stones.  At 
the  end  of  line  4  something  must  be  supplied  to  connect  with 
1.  5,  "and  he  hearkened  to  her  voice."  There  are  either  two  or 
three  letters  missing.  To  judge  from  the  context  the  missing 
word  might  be  a  preposition  with  a  personal  pronoun. 

L.  5.  Neither  yftW  nor  ^p  occurs  in  any  other  Palmyrene 
inscription  so  far  as  I  am  aware.  The  phrase  ^p  yfotP  is  the 
regular  formula  used  on  Phoenician  votive  tablets,  e.  g.,  Tam- 
assus  1",  but  never  with  a  preposition  as  here.  On  the  other 
hand,  the  phrase  ^pD  J^DC'  is  common  in  Hebrew  and  Syriac. 
The  better  known  Palmyrene  formula  is:  iTUfl  H1?  [Nl"lp  H  , 
Vog.  92,  Lidzbarski,  Handbuch,  pp.  155  sq.  There  is  a  peculiar 
arrow-shaped  character  after  H^pD  which  may  possibly  be  a  mark 
of  punctuation.  However,  the  possibility  that  it  is  a  *  is  not 
excluded,  though  in  that  case  the  form  is  remarkable.  Again, 
it  may  be  a  1,  at  first  omitted  and  afterward  inserted.  Of  the 
last  word  in  this  line  only  the  letters  £  and  1  have  been  fully 
preserved;  a  third  letter  which  seems  to  be  X  is  preserved  for 
the  most  part  :  one  can  clearly  see  in  the  original  a  part  of  the 
left  lower  shank  of  the  letter.  It  is  possible  that  we  should  sup- 
ply an  accidentally  omitted  1,  restoring  the  word 


1  Lidzbarski,  Handbuch,  p.  258. 


Vol.  xxv.]      Palmyren*   Inscription*  found  at  Palmi/rn.          319 


L.  6.     *^£5nN  is  a  well  known  Palmyrene  name,  cf.  Vog.  91, 
42'. 

L.  7.     NHVI  does  not  occur  elsewhere  as  a  n.  pr.     For  the 
mean  in  ir  */"V/v,  in  tne  °nly  other  passage  in  which  it  occurs,  see 
A.  D.  Mordtmann,   "Beitriige  zur  Kunde  Palmyras,"  in    s 
>'/,,/.-</»  i-;,  -lit,  it  <1  .  /•<//.  f>,i;/>,-.  .!/,•"</.  '/.    117x5.,  1875,  II,  inscript. 
is. 

L.  7.     rO=rnD  '•    WpD  is*  *  >vi-ll  known  n.  !>,-.  mat 

L.  8.     After  X^p"^  the  head  of  a  2  i>  visible. 

L.  9  seems  to  me  to  read,  X£HV      Kupha  is  perhaps  a  proper 
name.     It  occurs  in  Vog.  984,  \\IHTC  it    is  translated  medi 
but  <•!'.  ib.  75".     As  this  in>cription  is  fragmentary,  X£)*)1  might 
conceivably  be  the  latter  part  of  the  name  N2""^3;  *('t'   \ 
101),  Lidzbarski,  //'///»/////«•//.  \>.  481,  no.  3.     The  letter  following 
upon  the  N  seems  to  be  D,  or  a  letter  of  a  similar  form. 

L.  10.     The  head  of  a  1  is  visible. 


Lidzbarski.  lldixUmdi,  p.  481,  no.  6;  Ephemeris,  I.  197. 


/W//<///v//<    Kpititphs. — By  CHARLES  C.  TORREY,  Pro- 
fessor in  Yale  University,  New  Haven,  Conn. 

THE  stones  here  described  were  brought  to  this  country  in 
the  year  1902,  and  are  now  in  the  possession  of  Mrs.  Hermann 
Oelrichs,  of  New  York  City.  I  have  not  seen  the  stones  them- 
selves; but  in  addition  to  the  photographs,  excellent  squeezes  of 
the  inscriptions  have  been  kindly  furnished  me  by  the  owner. 

I. 

Bust  of  a  woman,  with  inscription,  four  lines,  at  the  left  of 
the  head. 


tan 


rro 


Alas  !  Segal,  daughter  of  Borpa ,  of  Egypt. 

The  question  has  recently  been  raised,  whether  the  well- 
known  Palmyrene  name  N£)"n2  should  not  be  connected  with 
the  name  BurrapPu,  which  occurs  on  the  Assyrian  contract- 
tablet  lately  found  at  Gezer.  See  the  Palestine  Exploration 
Fund's  Quarterly  Statement,  July,  1904,  pages  232  f.,  240.  .But 
as  the  Assyrian  name  is  not  yet  transparent,  while  NDT^ID, 
supported  by  ^ID^n »  Pc<£a/?a>A.os,  is  a  most  natural  compound, 
we  may  well  hold  to  the  usual  explanation  for  the  present. 

With  the  nisba  rV*)¥D »  giving  the  origin,  or  former  dwelling- 
place,  of  the  person  named  on  the  monument,  compare 


Vol.  XXV.] 


T 


A/"'',/y,/<.N'. 


321 


Brjpvruy;,    iii    a    Palmyrene     in>cript ion     published    by    Ledrain. 
Revue   cV    Assyriolotj ! > .    II.    1.    no.    5    (c-ited    by    Lidzbarski, 

/A/,/.//,//,-//.   B.V.), 

The  form  of  the  letter  V  i>  worthy  of  notice. 

II. 

15u>t  of  a  woman,  with  inscription  in  three  lines   running  per- 
pendicularly at  the  left  side  of  the  head. 


rra  N%rnn 


ion 


i.  </</"<////<  /•"/'  /i'ft'Jil  :  >•//"/,  •tuiiif/iti  i'  uf  //>(/>/><!.  .  l 
The  proper  name  NH")!!  ha>  Ueen  found  but  once  hitherto, 
and  the  form  is  queried  (XHIH  V)  by  Lidzbarski  in  his  //»/«/- 
A"'-//  (Glossary.  >.v.  ».  lint  both  in  the  present  inscription 
and  in  tin-  former  one  (Lidzb.,  plate  XLI,  ^)  the  letter  i^ 
distinguished  as  1  by  a  strongly  marked  dot;  so  that  now  tin- 
form  may  In-  regarded  as  certain.  The  name  may  be  connected 
with  "IHX  .  but  )M-rha|»  more  probably  with  "HH.  '•  «'•  IJarr  - 


tin,.  II,,-t  ,  (or  Sort*),  ••  tn,.-  Arabic  i       .     The  name 

in  I)e\'ogM«;.  >///•/•    f'/i'i-'i/*  .  no.  132  (Lidzb.,  /A///.  /A//.-//,  plate 

XLII.  -.'  i  ini'_rlit  l>«    read  more  ]>rol>al»ly  XrnH*.  "niea. 

On   the    name    IXaida,  transliterated    h<urtei    in    \'«"_:'..  no.  4,    see 
•in.  'an  in  the   H'fii,    .  {/•••/«',  ,/,,,/;</>(,  .  x,.|-.   III.,   vol.8, 
pp.    1  I6ff. 

ri^,    "daUL'hter."    wrill«-n     without     1,    a-    in    I.id/.b..    //•'/,./- 
A//r//,    p.     1>1.    no.    «;;iu    th<-    iiis<-ripti..ns    numbered    :',!.    !:;•     I',. 
385,  and    :{'.»  1    I),  in  the    /»'«/»•  /•/////•»   •/','/,  ^/rn/i/iii    .v.'////V  ///»/»,   \«>1. 
d  la|»pareiit  ly  )  in    an  in-eri  j»t  ion  j»ul»li>hed   by  Dr.  Sp..er  in 
tin-    .Journal    |:ibo\i-.   p.   :;  K  tV.  ).       In  tlie-,  iienuml- 

\\hich  \\ill    probably    be  in.  -i  ••,,-.  I.  the    wor.l  is  \\ntten  as  it  was 
iinably  alwavw  pr..noinicrd.  A.////.       In  com  pounds  the  abbre- 
,   ortlio._r|-a|.h\    is  coinmOD, 


322 


C.   C.  Torr,,/. 


[1904. 


The  name  NDH  ,  apparently  from  the  root  v_*^>  ,  is  found  in 
Palmyrene  inscriptions  not  only  as  masculine,  but  also  as  femi- 
nine. For  the  latter  we  might  expect  NrOH,  which  may 
indeed  be  the  original  of  the  Aj3(3aOa  in  the  bilingual  inscription 
published  by  Spoer  in  this  Journal  (above,  p.  31G). 


III. 

Bust  of  a  man,  with  an  inscription  the  beginning  of  which  is 
on  the  left  side  of  the  head  and  the  conclusion  on  the  ri^ht 
side. 

A  part  of  the  stone  at  the  left  side  of  the  head  is  broken  away, 
so  that  the  beginning  of  at  least  two  of  the  four  lines  is  missing. 
The  surface  of  the  stone  is  also  so  abraded  that  the  remaining 
characters  can  not  all  be  made  out. 


rrr:i 

fVD 


497 


[Ala\8  ! 


"O 


-,  son  of 


-,  [son  of]  Malk\u\;  in  the 


month  Sivan,  in  the  year  497  (  =  185  A.  D.). 


Vol.  xxv.] 


Pahnyrene  J*.}"' 
IV. 


323 


Uust  of  a  man,  with  an   insi-ription   in  four  lines  at  the  right 

f  the  hca«l. 


of  M  >~i 


mo 


tan 


The  name  N~OJf  apjM-ar^  lu-n-  t'«»r  tin-  first  time  as  a  Paliny- 
rene  proper  name",  though  it  was  already  known  in  Xabataean 
ami  Siiiaitir  inscriptions. 

The  name  rT")0  ,  presumably  the  same  as  fcOO  ,  deserves  espe- 
cial notice.  The  masc.  proper  name,  written  in  this  way,  does 
not  occur  elsewhere,  though  the  form  is  regular,  hi  Biblical 
Aramaic  \\  ••  timl  the  construct  state  of  the  common  noun, 
"lord,"  written  pp-  •  xi'le  by  side  with 


Two  Letters  from  Professor  Porter  in  regard  to  the  Bod- 
lA8tart  stones  in  Beirut. — By  Professor  CHARLES  C. 
TORBEY. 

THE  former  of  the  two  letters  was  written  from  Beirut  in 
February,  1904,  by  Professor  Harvey  Porter,  of  the  Syrian 
Protestant  College.  It  was  called  out  by  the  chapter  entitled, 
"A  New  Inscription  from  the  Temple  of  Esmun,"  in  my  article 
Semitic  Epigraphical  Notes,  published  in  vol.  xxiv.  of  this 
Journal,  pages  218-226,  and  aimed  to  show,  by  an  appeal  to  the 
original  stones  themselves,  that  the  restoration  of  the  inscription 
there  proposed  is  untenable.  The  letter  was  addressed  to  the 
editors  of  the  Journal.  Professor  Porter  writes:  "There  is  a 
difficulty  in  regard  to  the  first  legible  letter  in  the  first  line, 
which  is  clearly  a  \  and  Dr.  Torrey  would  solve  it  by  making 
it  a  D,  the  final  letter  of  Q311*  •  But  the  downward  stroke  to 
the  right  of  this  1  cannot  belong  to  a  3,  as  he  conjectures,  but  to 
a  j"l,  the  horizontal  stroke  of  which  is  plainly  visible  on  the  stone 
and  still  contains  traces  of  the  red  coloring  matter  with  which 
all  the  letters  were  originally  stained.  Hence  Dr.  Schroder's 
conjecture  that  this  letter  is  fi  is  perfectly  correct,  so  that  Dr. 
Torrey's  restoration  of  the  first  line  must  be  in  error.  More- 
over, at  the  right  of  this  letter  where  Dr.  Torrey  places  two 
marks  which  he  thinks  might  be  portions  of  a  1  there  is  abso- 
lutely nothing  like  the  trace  of  a  letter,  the  damage  to  the  stone 
having  destroyed  all  such  traces. 

Also  to  the  right  of  this  space,  about  the  distance  of  another 
letter,  there  is  a  downward,  nearly  perpendicular,  stroke,  per- 
fectly clear,  which  might  belong  to  a  fi,  or  £,  or  2,  but  hardly 
to  a  V?  as  it  inclines  the  wrong  way.  From  this  point  on  to  the 
right  the  stone  has  been  so  badly  damaged  that  nothing  can  be 
made  out,  but  Dr.  Schroder's  conjecture  that  the  word  preced- 
ing the  1  is  rnn£^l!3  seems  more  in  accord  with  the  traces  on 
the  stone  than  Dr.  Torrey's  restoration. 

In  regard  to  the  two  fragments  upon  which  occur  the  words 
DJ"T¥  and  JT,  they  undoubtedly  belong  together  one  above  the 
other,  as  will  be  seen  by  the  rough  drawing  I  enclose.  The 


Vol.  xxv.J   Torrey,  Two  Letters  from  Professor  Port,  r,  '  to.     325 

broken  letters  of  the  upper  fragment  are  exactly  matched  by  the 
traces  on  the  upper  portion  of  the  lower  fragment.  It  should 
be  noted,  however,  that  the  space  at  the  right  of  the  first  letter 
on  tin-  upper  one  is  at  least.  twice  the  space  between  letters,  and 
tin-  stone  here  -has  not  been  defaced  and  could  never  have  con- 
tained a  letter.  Hence,  it  this  fragment  precedes  the  word  p 
in  the  second  line  on  the  main  stone,  it  must  have  begun  the 
line,  and  thus  Dr.  Torrey's  conjecture  that  the  line  began  with 
"]n<3  D  cannot  be  correct.  Likewise,  on  the  lower  fragment, 
there  is  no  trace  of  an  tf  at  the  right  of  the  *  as  there  might  be 
I  shouhl  think  from  the  space;  so  it  seems  to  me  that  neither 
the  condition  of  the  main  stone  nor  the  fragments  bear  out  Dr. 
Torrey  's  emendations." 

The  second  letter,  which  is  dated  June  6,  1904,  contains  Pro- 
fessor Porter's  own  restoration  of  the  mutilated  inscription, 
employing  the  two  small  fragments,  which  he  also  now  believes 
to  have  originally  joined  the  larger  fragments  at  the  right  hand, 
supplying  partially  the  beginning  of  the  second  and  third  lines. 
In  regard  to  this  he  writes:  "Supposing  that  the  two  small 
fragments  belong  to  the  larger  right-hand  fragment  (which  I 
think  most  probable),  and  that  the  one  which  has  DT"l¥  on  it 
begins  a  line  (as  it  must,  I  think,  since  there  is  no  trace  of  any 
letter  before  it  although  the  blank  space  is  more  than  sutlirient 
for  one),  then  the  last-named  fragment  would  naturally  fall  at 
the  hiMrmninsr  of  the  second  line  of  the  inscription.  If  this 
word  were  followed  directly  by  the  p  p  on  the  l:ii  _ 
merit,  we  should  have  space  in  the  first  line  for  mnEMTlD  *f^ 
l»e  t'<  ire  1  which  is  the  first  letter  there  distinctly  IciriMe.  The 
JV  of  the  other  small  t  I.I-IIK  ni  would  then  fall  before  fOH  in 
the  third  line,  and  we  should  h:i\  <•: 


v  •  p-TV  •  p  •  nimnL-j'-o  •  -pa 
oriv  •  -f?3  •  •VJNOC'N  •  iso  •  p  •  p  •  any 
enp  •  -ILM  •  p&'tf?  •  W?  •  p  •  r  •  ran  *  JVIKI 

This  supposes  the  name  of  the  father  «t  I  '•  >dastoreth  to  read 
Yatan  Melek,  instead  «.f  Sadik-  v.-itan  as  I  at  first  nupp^cd,  and 
mako  x-i'lik  an  attribute  to  /><//,  i.  e.,  "genuine  ion."  I>  it 
possible  for  the  whole  comhinai  i«m  >.i.lik  1  k  to  be  a 

name?     I  know  of  no  such  combination  in   Ph...  -ni.  -ian  names, 
VOL.  xxv.  ,(:t 


326  C.  C.  Torrey,  [1904 

but  judging  from  the  Hebrew  I  should  think  it  might  be.  This 
reading  gets  rid  of  the  grandiloquent  title  "king  of  kings,"  so 
little  appropriate  to  a  king  of  Sidon  at  that  period.  The  diffi- 
culty of  the  ^  in  the  first  line,  which  is  unmistakable,  still 
remains,  and  I  cannot  solve  it,  except  by  supposing  it  to  be  a 
mistake  of  the  engraver  and  that  it  is  to  be  ignored  in  reading. 
But  that  is  hardly  a  satisfactory  solution." 


I  need  not  say  that  it  is  a  source  of  especial  gratification  to 
me  that  the  scholar  who  is  best  acquainted  with  the  stones  them- 
selves has  adopted  my  suggestion  that  the  two  small  fragments 
in  the  Beirut  museum  belong  to  an  inscription  of  Bod-'Astart, 
and,  what  is  more,  that  they  and  the  two  large  pieces  originally 
belonged  to  one  and  the  same  block.  In  fact,  this  now  seems 
to  be  established  beyond  all  doubt.  Professor  Porter  shows 
that  the  two  small  pieces,  when  put  one  above  the  other,  match 
exactly,  the  lower  part  of  the  shafts  of  the  letters  D  and  J  in 
DJ"lV  on  the  one  fragment  being  plainly  visible  on  the  other,  and 
the  distance  between  the  two  lines  thus  formed  corresponding  to 
the  space  between  the  lines  on  the  larger  stone. 

Professor  Porter's  information  in  regard  to  the  condition  of 
the  large  right-hand  fragment  is  especially  welcome.  In  one 
point  he  rectifies  my  reading  of  the  photograph  which  was  my 
sole  (and  of  course  often  precarious)  authority.  The  marks 
which  I  saw  at  the  distance  of  two  letters  to  the  right  of  the  ^ 
in  the  first  line,  and  supposed  to  belong  to  the  head  of  a  "1, 
prove  to  have  been  nothing  more  than  recent  scratches  on  the 
stone.  However,  as  all  the  other  restorations  of  the  line, 
including  Professor  Porter's  own,  supply  the  same  letter  at  this 
point  (calling  it  ")),  the  correction  does  not  necessarily  affect 
my  reading. 

More  important  is  the  statement  in  regard  to  the  letter  just  at 
the  right  of  the  \  which  Professor  Porter  and  Consul  Schroder 
both  believe  to  have  been  a  fi.  A  part  of  the  horizontal  cross- 
bar, it  appears,  is  still  distinctly  visible,  with  traces  of  the  red 
paint  with  which  all  the  letters  were  originally  colored.  Regard- 
ing this  horizontal  mark,  I  hope  to  have  later  a  still  more  definite 
statement;  for  the  present,  however,  I  must  confess  myself  still 
unconvinced.  Dr.  Schroder  had  previously  written  to  me  in 


Vol.  xxv.]      Two  Letters  from  Professor  Porter  ^  ft.-. 

regard  to  this  letter,  saying  that  it  "was  probably  a  H,  the 
traoef  of  the  red  colour  of  the  cross  line  of  this  letter  (on  tin- 
l> ft  <>f  t/>'  upper  part  nf  t/,,  >//,//•/)  being  yet  visible."  The 
italics  are  my  own.  Unless  the  word  "left  "  in  this  description 
is  a  mistake  for  "right,"  the  cross  line  in  question  deserv. 
be  viewed  with  strong  suspicion.  Is  it  customary  in  this 
ins,  ription — or  in  its  fellows — for  the  letter  n  to  have  its  cross- 
bar continued  to  the  left  of  the  main  shaft  ?  Ami  ajrain,  if  the 
horizontal  mark  is  really  thus  situated,  why  may  it  not  belong  to 
a  j.  the  cross  stroke  of  which  would  occupy  e\actlv  this  posi- 
tion? Another  consideration  makes  me  hesitate  Mill  more. 
While  one  of  the  inscribed  blocks  from  the  temple  of  K^inun 
WM  in  my  possession,  in  Sidon.  I  found  out  to  my  dismay  that 
the  red  paint  which  had  tilled  the  letters  had  also  soak ed  into 
the  adjacent  surface  of  the  stone.  More  or  less  recent  abrasions 
often  showed  red,  and  I  very  soon  learned  by  experience  that  I 
could  not  safely  determine  the  original  course  of  a  doubtful 
r  by  scratching  for  red  paint,  which  could  be  found  in 
places  where  it  wa>  quite  certain  that  no  letter  had  ever  been. 
And  finally — to  repeat  a  fact  to  which  I  called  attention  in  my 
former  article — the  lower  part  of  the  shaft  of  the  letter  in  ques- 
tion  is  distinctly  curved  to  t/»  hft,  a  peculiarity  which  belongs 
regularly  only  to  the  letters  3Q  and  J.  The  resemblance  which 
this  particular  shaft  bears  to  that  of  the  J  which  almost  imme- 
diately follows  it  in  the  same  line  is  most  striking.  So  far  as 
my  two  photographs  can  show,  they  are  absolutely  identical  in 
form,  and  distinctly  unlike  the  shaft  of  the  j"l  in  the  two  places 
where  it  can  be  seen  in  this  inscription.  Hence  it  still  seems  to 
me — though  I  may  eventually  be  proved  wrong  in  this — that  the 
reading  of  jl  .-it  thi>  point  is  less  probable,  on  the  evidence  of 
the  traces  actually  remaining,  than  that  of  J 

Again,  it  appear*  that  at  the  -pace  of  about  two  letters  to  the 
right  of  thi*  character  there  is  the  distinct  remnant  of  the  shaft 
of  a  letter  which  had  the  slant  of  H  <>r  D.  Professor  Porter 
suppose  this  to  be  a  part  of  the  first  H  i"  the  word  jliriu'i*. 
I  ;.m  unable  to  locate  this  shaft  with  any  certainty  on  either 
of  my  ph..t..._n-:iplis;  thi-.  h<.ue\,i.  ix  a  nutter  of  small  e..n- 
Oem,  f«»r  Professor  P.-rter  |.r..n..unees  th«.  space  between  the 
two  shafts  at  l«M-t  siitrn-imt  for  the  letter^  and  the  rest  (the 
right-hand  portion)  of  tin-  MOOIld  jl :  and  \\itli  this  type  of  the 


328  C.  C.  Torrey,  [1904. 

Phoenician  alphabet  it  is  pretty  certain  that  the  space  thus  occu- 
pied could  equally  well  contain  the  letters  ""]¥  •  I  therefore 
believe  the  stroke  in  question  to  be  the  shaft  of  the  letter  "1  in 
the  word  "^O  . 

The  restoration  of  the  inscription  proposed  by  Professor 
Porter  does  not  seem  to  me  to  be  in  all  respects  a  plausible  one. 
In  the  first  place,  it  does  not  give  to  Bod-'Astart 
the  title  "King  of  the  Sidonians."  The  DJ"l¥  *]^0 
at  the  end  of  the  first  line  and  the  beginning  of  the  second 
can  only  be  referred,  by  any  fair  interpretation,  to  the  name 
(Yaton-Melek)  immediately  preceding,  just  as  the  same  words 
at  the  end  of  the  second  line  are  to  be  referred  to  Esmun'a/ur. 
Otherwise,  the  words  D31¥  "l^O  would  certainly  have  been 
put  between  jnfitJ^"G  and  p"l¥  [D  •  It  is  of  course  not 
absolutely  necessary  that  the  king  should  give  himself  this 
title  here ;  still,  in  view  of  the  uniform  usage  of  all  the  other 
inscriptions  of  this  series,  as  well  as  of  the  other  extant  inscrip- 
tions of  this  same  dynasty,  the  omission  would  be  a  most 
remarkable  one.  The  name  of  the  king — whether  Esmun'azar 
I.,  Tabnlt,  Bod-'Astart,  or  Esmun'azar  II. — is  elsewhere  inva- 
riably followed  immediately1  by  D^"lV  *]^D,  whether  the. name 
of  the  father  is  given  or  not.  The  analogy  of  the  other 
inscribed  stones  of  this  temple  deserves  to  be  given  especial 
weight. 

The  letter  ^  in  the  first  line  is  very  much  more  difficult  in  Pro- 
fessor Porter's  restoration,  it  seems  to  me,  than  in  my  own.  The 
ancient  stone-cutters  often  made  mistakes;  frequently  in  the 
omission  of  letters,  but  oftener  in  the  careless  substitution  of  a 
character  closely  resembling  the  one  intended.  It  would  be 
easy  to  collect  many  examples  of  this  kind,  and  no  such  blunder 
could  be  more  easily  accounted  for  than  the  accidental  cutting 
of  1  in  place  of  D-  But  the  insertion  of  an  extra  letter,  bearing 
no  resemblance  to  those  on  either  side  of  it,  would  be  a  very 
unusual  thing. 

The  phrase  pIV  JD,  "legitimate  son  "  (in  the  construct  state) 
is  undoubtedly  possible,  but  is  it  not  also  highly  improbable  ? 
It  has  no  parallel,  so  far  as  I  know,  unless  in  the  obscure  phrase 

1  Except  that  in  the  Tabnlt  inscription  the  title  "Priest  of  'Astart"  is 
inserted  at  this  point. 


Vol.  xxv.]      Two  Letters  from  Professor  Porter,  etc.  329 


HtDV  i"  tin-  Xarnaka  inscription.'  in  a  mutilated  passage 
(line  11)  whose  restoration  is  extremely  doubtful.  p"TV  i* 
hardly  the  word  that  we  should  expect  to  see  used  in  this  way 
(in  the  construct  state,  rather  than  '*?  p"ft>  p)  ;  still,  the  possi- 
bility of  the  idiom  cannot  fairly  be  questioned.  The  chief 
•tion,  after  all,  to  supposing  its  use  here  is  the  obvious  one, 
that  the  author  of  the  inscription  is  Ilod-'AMart  himself.  It 
would  IK-  a  very  strange  tiling  fora  king,  in  an  inscription  of 
thi*  nature,  to  style  himself  "the  legitimate  son"  of  such  and 
such  a  father. 

Why  the  phrase  03*70  "Y?0,  "king  of  kings,"  should  cause 
any  difficulty,  I  am  at  a  loss  to  understand.  The  assumption 
that  such  title*  w»-re  employed  only  when  they  were  "appro- 
priate" is  utterly  groundless.  In  all  ages  and  parts  of  tin- 
world,  kings  and  potentates  have  delighted  in  grandiloquent 
titles  which  corresponded  to  no  reality  whatever.  This  particu- 
lar  title  ha<l  been  very  familiar  to  the  Semitic  world,  and  in  all 
probability  was  n<»t  infrequently  used  as  a  mere  ornament.  It 
was  applied,  for  example,  to  the  Palmyrene  prince  Sept  i  mi  us 
Odainath,  who  is  called  in  an  inscription-  JO*?  2  ^O,  "king 
of  kings,"  though  he  was  not  even  king  in  his  own  land.  \\  « 
an-,  of  course,  not  called  upon  to  explain  why  Bod-'Astart 
omitted  the  name  of  his  father  in  the  other  inscriptions  of  this 
series;  but  it  is  not  impossible  that  he  wished  to  compensate 
partially  for  the  omission  by  inserting  the  complimentary  title 
"  kin«r  of  kinds'"  in  this  one  case. 

In  regard  to  the  space  at  the  right  of  the  letters  on  the  upper 
one  of  the  two  small  fragment*,  it  may  well  be  that  Professor 
Porter  is  right  in  hi*  contention  that  the  word  D.DT*  originally 
fon-iedthe  beginning  of  the  second  line.  This  conclusion. 
if  true,  would  not  materially  affect  my  own  reading,  ho\\  . 
for  it  i*  very  easy  to  suppose  that  the  -stone  i-  broken  oiT  at  tin- 
let  t  hand  as  well  as  at  the  right.  This,  in  fact,  was  my  tir*t 
impression  on  looking  at  the  photograph.  The  whole  might  be 
n-Mored  a*  follows: 


izbarski,  Handbuch,  p.  422:  Cooke,  North  Sem.  Inscriptions,  p. 
•  See  Cooke.  North  Sem.  Inscriptions,  pp.  264,  290. 


330  C.  C.  Torn  //,  [1904. 


frvp-ra  p  DJTO 
[p  trw  on*  T^O  irwotrK  -fjo  p  p 

cnp  it?  [Du'N1?  ^N^  p  r  ran  nnw 

But  every  conjecture  is  precarious,  in  dealing  with  tliose  most 
puzzling  inscriptions.  Professor  Porter  will  doubtless  see  good 
reason  for  objecting  to  my  interpretation  as  decidedly  as  I  do  to 
his.  Lidzbarski  closes  his  review  of  my  >sv////V/<-  A)>/V//v/y>///rv// 
Notes  ^  in  the  Theologische  Liter  aturzeitung,  March  19,  1904, 
col.  166  ff.,  with  the  words:  "Wer  will  nach  diesem  Fetzen 
sagen,  dass  das  Ganze  so,  und  nicht  anders  geheissen  hat  ?"  Not 
I,  for  one!  But  it  does  seem  to  me  to  be  important,  in  the 
case  of  just  these  most  difficult  and  fragmentary  inscriptions,  to 
hold  as  far  as  possible  to  what  is  known  and  obvious,  rather 
than  to  make  wide  excursions  into  the  region  of  conjecture  ;  and 
for  this  reason  I  myself  ^much  prefer  Professor  Porter's  inter- 
pretation to  that  of  Lidzbarski.  Inasmuch  as  this  stone  came 
from  the  temple  of  Esmfm,  and  its  inscription  is  for  the  most 
part  identical  with  the  others  which  have  been  found  there,  it  is 
the  safest  method  of  procedure  to  depart  as  little  as  possible  from 
the  typical  form  which  is  already  assured.  It  is  better  to  assume 
(so  long  as  nothing  absolutely  forbids  the  assumption)  that  this 
inscription  is  of  about  the  same  extent  as  the  others,  and  there- 
fore nearly  complete  as  we  have  it,  than  to  conjecture  a  reading 
which  would  oblige  us  to  suppose  that  long  passages  are  miss- 
ing. It  is  more  reasonable  to  start  with  the  presumption  that 
this  stone,  also,  bore  an  inscription"  which  celebrated  the  com- 
pletion of  this  one  building,  and  named  Bod-'Astart  only  as  the 
builder,  and  to  try  to  work  out  a  restoration  of  the  text  on  this 
basis,  than  to  imagine  that  other  buildings  and  builders  are  also 
designated,  and  that  the  second  line  contains  mention  of  the  king 
of  Malaga.  In  comparison  with  such  flights  of  fancy  as  these, 
the  simple  supposition  that  a  stone-cutter  or  copyist  made  the 
every-day  mistake  of  forgetting  to  put  the  cross-bar  on  his  0  , 
thus  leaving  it  \  is  tame  and  uninteresting  indeed. 

But  we  may  still  hope  for  further  light  from  the  temple  itself, 
where  Macridy  Bey  is  now  continuing  his  most  important 
excavations  with  such  thoroughness  arid  skill.  More  inscrip- 
tions are  certain  to  be  uncovered,  and  it  may  be  that  among 
them  will  be  found  something  that  will  elucidate  one  or  another 
of  the  mysteries  which  now  seem  so  hopeless. 


Vol.  xxr.]      Two  Letters  from  Professor  Pwt*,-.  331 

I  take  this  opportunity  to  add  a  few  further  comments  sug- 
ed  by  the  article  in  tin-  '/'//•  ••/.,,/ /W/.  Lit,  /•//////-.:»////////,  just 
mentioned.  Lidzbarski  has  not  everywhere  rightly  understood 
my  interpretation  of  the  typical  inscription  of  this  series.  (1)  I 
do  not  regard  *7C^O  as  "in  apposition  to  jTVlC'i^D,"  though 
I  admit  that  my  translation  would  easily  give  this  impression, 
cms  to  me  more  likely  that  it  is  the  participial  predicate  of 
a  clause  whose  (pronominal)  subject  is  suppress.  «1.  It  will  not 
do  to  put  much  weight  on  the  "expected"  order  of  words  in 
the  Phoenician  sentence,  for  xvc  kn«>\\  xery  little  indeed  about 
the  usages  of  that  language. 

"Belonging  to  Sidon,"  in  the  sense  in  which  I  understand 
the  phrase,  could  not  possibly  be  DJHV1?  u'X .  I  suppose  the 
districts  mentioned  to  be  /»//•/.<  <>f  tin  '•/'///  <>/  s;<l<m  (not,  "the 
property  of  the  Sidonians"),  and  this  idea  might  very  naturally 
be  expressed  by  pVD  . 

(3)  As  for  the  phrase  Itf  ptfl  (or  ")£'  ptfl),  I  need  not  say 
again  that  I  have    no  confidence  in   my  suggested  translation. 
Still,  my  attempt,  as  a  mere  guess,  has  its  merits.     It  is  the  only 
attempt  thus  far,  so  far  as  I  know,  which  yields  a  comprehensi- 
ble meaning    without  doing  violence  to  known    rules  of  strain  - 
mar.     I  myself  feel  more  and  more  convinced  that  "K^  is  the 
denominative  verb,  "walled."     Might  the  whole  clause  possibly 
be  translated:   "[He  it  is]  who   built    [buildings],  and  walled 
the  city  of  Sidon  "  ? 

(4)  Lid/.l»ar>ki  objects  to  my  rendering  of  the  l.t-t  -nitence  of 
the  inscription,  that  if  the  verb  p  were  thus   repeated  it  would 
need  a  suffix.     But  the  omission  of  the  pronominal   >utli\  under 
just   such  circumstances  is  a  commonplace  of    Ild.ivw  grammar. 
There  5>  not  the  least  diHiculty  in  supposing  it  here. 

(5)  The  statement  that  the  laM  clause  in  line  hi  of  the  Kxiuun- 
inscription   is   "exactly  parallel"  (-man   parallel)   to  the 

corresponding  Clause  in  line  17  is  not  accurate.  In  the  one  case, 
the  simple  object-sutli\  is  used:  in  the  other,  the  name  of  the 
dixinity  is  repeated.  •  I  have  tried  to  MI  truest  a  plausible  reason 
for  thi>  di  (Terence,  and  still  think  the  argument  a  legitimate  one. 


The  Universality  of  Religion. — By  E.  WASHBURN  HOPKINS, 
Professor  in  Yale  University,  New  Haven,  Conn. 

IT  is  now  a  full  century  since  the  German  scholar  Meiners 
said  that  anyone  who  writes  on  the  history  of  religion  should 
first  define  religion.  Sir  John  Lubbock  has  been  repeatedly 
cited  as  authority  for  the  statement  that  there  are  tribes  and 
races  which  have  no  religion,  but  though  Lubbock's  theme  was 
indeed  the  non-universality  of  religion,  he  yet  says  again  and 
again  that  such  and  such  a  tribe  has  no  religion  in  the  proper 
sense  of  the  word,  or  that  it  has  only  what  might  be  called 
religion.  In  other  words,  the  result  of  Lubbock's  investigation 
was  simply  the  proof  that  Lubbock's  idea  of  religion  was  not 
universal.  On  the  other  hand,  E.  B.  Tylor  showed  that  relig- 
ion as  defined  by  himself  was  universal.  It  is  not  difficult  to 
show  that  Lubbock's  general  statement,  as  usually  interpreted, 
is  incorrect.  Only  by  making  an  artificial  distinction  between 
religion  and  superstition  can  we  predicate  the  irreligion  of  any 
social  group.  Everywhere  man  has  language  and  religion  of 
some  sort.  Reduced  to  its  lowest  terms,  religion  still  contains 
two  elements,  the  credo  and  the  action  induced  thereby,  belief 
and  cult.  The  belief  may  be  of  the  vaguest,  the  cult  no  more 
than  an  act  of  fear  based  on  belief;  but,  as  there  is  no  cult 
without  belief  (at  least  among  savages),  so  there  is  no  religious 
belief  without  a  corresponding  activity.1  This  activity,  again, 
must  be  correlated  with  the  supposed  demands  of  the  object  of 
belief,  and  thus  to  be  religious  is,  in  short,  to  square'  human  life 
with  superhuman  life,  belief  always  being  implied. 

1  Otherwise  the  belief  is  not  religious.  For  example,  the  intellectual 
conviction  on  the  part  of  a  member  of  tribe  A  that  tribe  B  has  gods 
becomes  religious  only  when  the  member  of  tribe  A  is  brought  under 
the  influence  of  those  gods,  and  the  individual  reacts  to  the  new  stimu- 
lus. For  the  same  reason,  even  within  one  social  group,  a  divinity 
recognized  as  existent  but  not  as  active  is  really  withdrawn  from  the 
religion  of  the  believer.  Thus  the  god  Brahman  forms  no  part  of  ordi- 
nary Hindu  religion.  The  Hindus  frankly  say  that  Brahman's  sole  busi- 
ness was  to  create.  Having  created,  his  work  is  done  and  the  believer 
takes  no  further  interest  in  him,  as  he  is  powerless  to  affect  man's  weal. 
It  is  not  denied  that  Brahman  exists,  but  the  Hindu  feels  that  he  can 
ignore  this  god  and  does  so.  He  believes  in  him,  but  only  as  he  believes 
in  America. 


Vol.  xxv.]      Hopkins,  The  Universality  of  Religion.  333 

But  though  I  have  here  made  superhuman  synonymous  with 
spiritual,  as  is  usually  done,  there  remains  the  i|uestion  whether 
belief  in  the  spiritual  is  really  belief  in  tin*  Mijtcrhuman,  ami  if 
not,  whether  a  belief  in  spiritual  beings  ought  to  be  held  as 
equivalent  to  a  belief  in  superhuman  beings.  In  1885,  Gruppe 
promulgated  the  view  that  man  was  by  nature  irreligious,  and 
that  all  religion,  like  printing,  has  spread  out  from  one  or  t  wo 
centers,  the  chief  center  l»eiiiLr  the  Semit  ic  cradle  of  all  religions, 
r  a  world  hitherto  destitute  thereof,  religious  notions  spread 
on  the  one  hand,  into  India,  the  farther  East,  and  eventually 
int«»  America;  and  on  the  other,  into  Greece  and  Europe,  origi- 
nally start inu:  from  a  drunken  Semite.  This  Semite  first  of  all 
got  drunk  and  IK-HILT  drunk  imagined  himself  a  god.  Intoxica- 
tion was  the  first  religious  rite.  Some  ethnologists  who  believe 
that  sub-Arctic  man  came  without  religion  to  the  South  have 
rather  favored  this  idea,  but  in  the  light  of  what  we  know 
to-day  in  regard  to  savage  religions,  Gruppe's  theory  seems  to 
be  too  crude  for  serious  discussion.  According  to  Lubbock, 

I  -uperstitious  fear  and  the  consciousness  that  other  beings 
inhabit  the  world  be  religion,  then  there  is  no  race  without 
religion."  But  do  superstitious  fear  and  the  belief  in  "other 
HIT*"  imply  a  belief  in  the  superhuman? 

'I'h is  is  an  important  question,  for  it  is  this  fear  and  belief 
which  are  often  exploited  as  constituting  an  argument  in  favor 
of  universal  innate  religious  ideas,  though  there  is  of  course  no 
universality  of  religion  in  a  theistic  or  deistic  sense  any  more 
than  in  the  Christian  sense.1 

To  come  now  to  the  chief  point  of  this  paper:  There  are 
tribes  credited  with  no  other  reli-_ri"iiv  ideas  than  a  belief  in 
•_rho>t>.  This  appears  to  be  true  of  some  of  the  South  Ameri- 
cans, and  practically  the  cult  of  many  tribes  in  India  i-  merely  a 

1  Andrew  Lang  and  Sayce  (in  his  recent  Oifford  Lectures)  have  both 
apparently  reverted  to  Dr.  Whateley's  idea  that  savages  have  a  demoral- 
ized culture,  and  they  rather  leave  their  readers  to  prove  that  m.-m  \\  as 
Dot  a  primitive  deist  with  a  general  tendency  to  progress  downw  u.l 
But  the  burden  of  proof  rests  with  him  who  asserts  that  this  is  the  prob- 
able explanation  of  Australian  or  Patagonian  supermini 
Professor  Toy  has  said,  no  reason  to  assume  that  man's  religion  was 
usually  in  inverse  proportion  to  hi-  culture.  That  the  lowest  savages 
had  fir-i  of  all  the  lowest  kind  of  religion.  nm-t  !•••  taken  for  granted  as 
the  general  law,  even  though  there  are  special  historical  cases  of  spir- 
itual downfall  from  a  former  higher  estate. 


334  E.  W.  Hopkins,  [1904. 

fear-service  of  ghosts,  that  is,  Dot  kobolds,  gnomes,  tree-spirits, 
but  the  spirits  of  departed  human  beings.  The  almost  mono- 
theistic belief  attributed  to  some  of  the  Wild  Tribes  of  India 
resolves  itself,  on  closer  examination,  into  an  apotheosis  of  the 
maternal  ancestor  with  a  more  active  sub-cult  of  deities  that 
revert  to  the  human  stage.  Now  in  so  far  as  the  religion  of 
such  a  tribe  is  really  based  on  ghosts,  malevolent  or  benevolent, 
it  is  not  superhuman,  because  every  man  is  potentially  a  ghost 
and  every  god  is  only  man  in  a  different  sphere  of  activity. 
There  is,  in  other  words,  in  mere  ghost-belief  no  acknowledg- 
ment of  anything  which  is  not  eventually  human,  no  belief  in  a 
spiritual  power  other  than  that  of  man  (and  beast).  The  sav- 
age whose  whole  religious  creed  consists  in  the  belief  that  his 
drowned  grandfather,  for  example,  is  still  alive  and  liable  to 
help  or  annoy  him,  does  not  really  believe  in  any  power  higher 
than  man  himself.  He  believes  only  in  spirits  as  forms  of 
human  life  (or  animal  life).  We  must  then  credit  him  with  a 
belief  in  spiritual  powers,  but  we  may  not  imply  that  this  belief 
involves  also  a  belief  in  some  power  not  man's,  not  human,  a 
power  not  ourselves,  "other  beings"  in  the  sense  implied  by 
this  phase.1  If  the  savage  merely  believes  his  father's  ghost  to 
be  still  alive  and  tries  to  feed  it  or  drive  it  away,  then  he  simply 
believes  in  hi&  father,  or,  for  the  next  generation,  in  himself,  as 
existing  after  death.  In  and  for  itself,  this  is  only  a  philosophy 
of  existence,  a  religion,  if  one  chooses  to  call  it  so,  but  with  no 
implication  of  a  superhuman  power  in  the  world. 

On  the  other  hand,  there  is  some  ground  to  question  whether 
we  can  absolutely  trust  all  the  modern  reports  and  studies  in 
comparative  religion.  At  least  it  is  questionable  whether 
reports,  however  honest,  are  unbiassed  when  the  observer 
records  all  religious  phenomena  as  "  due  to  ghost- worship  " 
without  further  discussion.  I  have  in  mind  various  little  papers 
of  much  interest  describing  religious  cults  in  some  out-of-the- 
way  place  in  India  and  the  frequent  assertion  (without  evidence 
to  support  it)  that  the  cult  originated  in  the  worship  of  ghosts, 
though  now  it  is  directed  to  the  sun  or  other  objects  of  nature. 
Some  of  these  assertions  may  be  correct,  for  it  is  quite  possible 
for  a  ghost  to  become  sun,  moon,  or  star,  but  it  is  slightly  dis- 
concerting to  discover  that  as  an  illustration  of  the  evolution  of 

1  It  is  curious  that  this  expression  of  Lubbock  reproduces  exactly  the 
Hindu  notion  of  itarajana,  '•  other  beings,"  viz.  demons,  chief  of  whom, 
however,  is  the  ghost  Kubera. 


Vol.  xxv.j  The  Universality  of  Religion.  335 

ghost-worship  the  specimen  offered  is  simply  assumed  to  be 
such.  For  my  own  part,  I  think  tli.it  most  savages  believe  in 
many  more  powers  than  those  of  ghosts  (for,  to  them,  all  is  ani- 
mate or  animately  endowed),  but  that  these  powers  are  really 
material,  powers  inseparable  from  matter  as  light  from  flame. 
Tin-  ghost-theory,  moreover,  is  certainly  true  in  so  far  as  it 
aocrts  that  in  some  cases  the  only  much-respected  deities  are 
of  human  origin.  The  savage  often  shrinks  from  sundry  little 
powers,  while  acknowledging  as  the  sole  great  powers  maternal 
or  paternal  ancestors.  Ghosts  and  material  force,  that  is  force 
accepted  as  inherent  in  forms  of  matter,  without  any  belief  in 
-upcrhuman  and  extra-material  powers,  may  constitute  the 
whole  object  of  religious  regard.  In  such  a  case  it  can  scarcely 
be  said  that  the  savage  has  any  notion  of  a  spiritual  power  which 
in  origin  stands  apart  from  man  or  matter.  Even  the  disease- 
devil  is  in  the  first  instance  only  the  implicate  of  the  disease  or 
rather  it  is  the  disease  itself,  and  hence  is  material  and  not  spir- 
itual. Religion  then  cannot  be  said  to  be  universal  if  the  term 
is  used  as  connoting  a  belief  in  purely  spiritual  powers  (of  non- 
human  and  non-material  origin).  In  its  lowest  form  religion  is 
an  active  acknowledgment  of  any  power.  For  this  reason  the 
living  chief  or  dangerous  wild  animal  is  recognized  as  an  object 
of  worship,  and  for  this  reason  the  dead  chief  and  the  whirl- 
wind; but  a  spiritual  power  disconnected  from  man  and  matter 
i-  ii"t  recognized.  The  dead  chief  is  only  a  sublimated  man. 
In  the  last  analy>i>  the  only  form  of  religion  which  can  be  said  to 
l>e  universal  is  that  based  upon  a  power  supposed  to  be  inherent  in 
or  derived  from  the  human  or  material  world.  The  greater  the 
d'Mancr  from  this  world  the  less  the  power.  Hence  the  abolition 
of  \\Mr-hj|,  of  older  ghosts  or  only  a  formal  acknowledgment  of 
their  former  prowess,  while  the  real  religion  ..f  the  savage  is 
-d  from  the  creatixe  but  dim  grandmother  or  gn 
i father  ghosts  and  concern-  it*eif  with  the  powers  that  are 
more  immediate.  Il< -m •<•,  too,  the  indifference  toward  the  HK-M 
dn-aded  power>  till  they  actually  manifest  themselves  materially. 
i  in  the  modern  halt'-civili/ed  Punjab,  for  example,  the 
shrine  of  the  8mall-po\  god  ijiiiti-  d.-nied  until  >mall-pox 

actually  rages  in  the  \  ici n it y.      There    i-    no   attempt    6V6D    then 
to  propitiate  a  spirit.  onl\   to   get    rid  of  an  obnoxious  material 

I   and  potent   in  .1 


Two  Notes  on  the  Rig  Veda. — By  Professor  E.  WASHBURN 
HOPKINS. 

1 .  The  words  m.ddhumat,  vivipre,  and  Sdrdhah  are  interpreted 
as  follows  in  Grassmanu's  and  Ludwig's  translations  of  RV.  iii. 
32.  4a,  td  in  nv  dsya  mddhumad  vivipra  mdrasya  sdrdho  mun'itn 
>/<>  -item: 

Grassraann:  Sie  wirbelten  hinein  das  Sttss  des  Soma's, 

die  Maruts,  die  des  Iridra  Herrbann  waren ; 
Ludwig:    die  haben  eben   des   Indra   madhuerzeugten    trotz 
durch  gesang  erregt,  die  Marut,  die  da  waren. 

In  view  of  a  few:  other  cases,  it  is  not  to  be  denied  that 
mddhumat  can  be  used  as  a  noun  in  analogous  cases  (mdhumad 
vam  smdhavo  mitra  duhre,  v.  69.  2).  The  verb  is  also  used  of 
the  agitated  sea  (perhaps  of  soma),  ydto  vipdnd  ejati.  viii.  6.  29, 
as  S.  would  interpret  here ;  but  PW.  is,  I  think,  right  in  taking 
it  as  "rouse  themselves."  On  the  other  hand,  indrasya  sdr- 
dhah  can  scarcely  be  other  than  the  host  of  Maruts.  It  has 
occurred  to  me  that  in  this  passage  mddhumat  might  be  taken 
as  a  compound  of  mddhu  and  mad  (compare  the  epic  madhu- 
matta,  intoxicated),  perhaps  to  be  accented  madhmndt,  the 
whole  verse  meaning:  "The  Maruts,  the  soma-mad  host  of 
Indra,  bestirred  themselves."  Compare  somamdd  in  vii.  21.  2, 
somamddo  viddthe  dudhrdvacah  (so  drunk  that  they  speak 
incoherently). 

2.  The  much  discussed  verse  RV.  x.  18.  14  has  not  been  very 
satisfactorily  explained.     The  text  is 

pratlcine  mdm  dhanisvah  parndm  ivd  dadhuh 
praticlm  jagrabha  vdcam  d$vam  ra£andya  yatha. 

Roth,  Siebenzig  Lieder,  renders  as  if  the  words  referred  to 
the  future  and  takes  '  voice '  as  equivalent  to  the  breath  of  life: 

Es  kommt  ein  Tag,  wo  man  mich  selbst 

wie  Federn  aus  dem  Pfeile  reisst. 
Von  hinten  halt  die  Stimme  ich, 

wie  man  ein  Ross  mit  Ziigeln  hemmt. 


x  Vol.  xxv.]      Hopkins,  Two  Notes  on  the  Rig-  Veda.  337 

Thereto  this  note:  Der  Schlussvers  ist  angeflickt.  Er  enthiilt 
die  Besprechung  eines  Schwerkranken.  Die  Stirame  «1.  li.  -las 
Leben.  welches  entflieheD  will,  soil  dadureh  festirchaltcn  wcrden. 

Whitneyand  Lauman  render  /</•<//;<•?/*€  and  ///•.///.•;///  by  the 
same  word,  which  is  a  point  ignored  by  Roth  ("They've  set 
me  in  a  titling  day,"  "  I've  caught  and  used  the  fitting  woi 

issiiiaiin  renders  j>i-<it'»<-i,f  <//*aw,  "am  nachstverganirncn 
Tag,"  but  in  the  following,  "ich  halte  das  \V..rt  /.uni<  k/' 
Lii.hvi-:  -hei  des  tages  schwinden "  and  "die  schwindende 
-j>rache  habe  ich  erfasst." 

The  conditions  required  for  a  satisfactory  translation  are  evi- 
dent. The  same  word  must  have  the  same  meaning  in  both 
half-verses,  and  this  meaning  must  be  appropriate  to  both 
similes.  Both  these  conditions  are  neglected  in  the  translation 
Driven  by  Roth  (Geldner  and  Kaegi) ;  Whitney  and  Lanman 
ignore  in  "  fitting"  the  force  of  the  similes;  Grassmann  and 
Ludwi'4  ignore  the  first  simile  as  applicable  to  /*/•'//;••*//». 

If  we  begin  with  the  simile,  the  interpretation  becomes  clear. 
There  is  only  one  word  that  can  complement  "as  one  (holds)  a 
horse  with  a  rein"  and  "I  hold  the  word."  This  is  the  \\ord 
"  back."  "  I  hold  back  (restrain)  the  word,  as  one  (holds  back) 
a  horse  with  the  rein."  But  this  "back"  must  also  apply  to 
the  preceding  simile,  since  it  is  practically  the  same  word.  In 
this  theliLrure  is  that  of  the  feathers  set  somewhere  on  the  >hal't 
of  the  arrow,  naturally  not  toward  the  front  but  at  the  rear  or 
back.  So  finally  we  come  to  the  opening  clause,  which  thus 
will  mean  "on  a  rear  or  back  day"  or,  as  we  might  say,  the 
poet  is  a  "latter-day  saint."  The  same  word  or  its  equivalent 
i>  usrtl  to  ex*press  van«>u>  l»a<-k,  hind,  <»r  n-ar  notions,  as  illus- 
trate.I  in  P\V.:  "kicks  back"  is  pratyan  /«/»/./  ///'////.NV/  (AT., 
v.  1.9);  "  back-hair "  is  expressed  by  the  same  \\"i<l  ol'..  \. 
•.'.  1 

That  in  time-notions  this  leads  not  only  to  the  meaning  "  |.a-t  " 
time,  as  time  behind  us,  but  also  to  the  sense  "  future"  (as  in 
--after-time  "),  is  natural;  but  it  is  m.t  necessary  t  hat 
"  shonM  mean  anythinur  more  than  "late"  time.  Many 
days  have  gone  the  port's  rome  after  ; 

rnal  criticism  sh..\\  -  that    the  \\  riti-r  ha-  a.l«le<l  a  verse  to  an 
..hi    hymn.       He    ivco^ni/.e-.    the    .lifTereii.-.-    in    time    betueenthe 
,  those  who  and  himself,  who  is  hchiml  or 


338  Hopkins,  Two  Notes  on  the  Rig-  Veda.  [1904. 

"set  on  a  back  day,"  as  the  feather  is  set  at  the  back  of  the 
arrow.  Speech  of  the  younger  is,  as  often,  recognized  as  infe- 
rior. So  he  holds  back  his  speech  as  one  holds  back  a  horse 
with  the  rein.  There  is,  as  far  as  I  see,  no  other  interpretation 
which  will  suit  both  verbs  and  at  the  same  time  elucidate  the 
two  similes. 

In  this  same  hymn,  comparative  religious  notions  make  it 
probable  that  in  the  second  stanza,  inrti/nh  paddm  yopdyantah 
does  not  refer  to  a  foot-clog,  but  means  "  destroying  the  track  of 
death  "  by  means  of  the  wall  built  between  death  and  the  living. 
Also  in  the  third  stanza,  "  we  have  gone  on  to  the  dance  and 
the  laugh"  refers  in  all  probability  to  the  formal  dance  and 
mirth  after  the  funeral.  All  analogy  would  lead  to  this  conclu- 
sion and  in  India  the  mourners  are  especially  told,  even  in  much 
later  literature,  to  end  their  grief  and  turn  to  pleasure  after  the 
last  sad  ceremony. 


A  few  notes  on  the  F'>r*t  Half  of  the  Twenty-fifth  wlumeof 
JA  OS. — Letter  to  the  Corresponding  Secretary  from  Dr. 
GEORGE  A.  GRIERSON. 

RATHI  \I:MI  \M.  (   \MI  i  KLET,  SURREY,  July  14,  1904. 

.!/,///«//•  Professor  //"/•/•///x: — Bhavabhuti  Bibliography,  p. 
190.  My  old  teacher,  Pandit  Chhotu  Ram  Trive.lj,  brought 
out  an  edition  of  the  Malatinifulhava  in  the  'seventies.'  It 
printed  in  India.  I  am  sorry  to  say  that  I  cannot  find  ray 
<"|-y  so  as  to  -iNt  the  necessary  details.  But  this  may  be  a 
el  ue.  The  edition  had  a  commentary,  I  think  by  the  Pandit 
himself. 

Linguistic  archaisms  of  the  Ramayana.  Footnote,  p.  90. 
( 'lihoi ;u  Ram  used  to  insist  that  Cirsa  was  a  word  to  be  translated 
litt -rally  in  connexion  with  these  epic  irregularities.  They  \\ere 
in -tances  of  the  language  of  the  rsis.  Who  the  rsis  were  I 
could  never  exactly  get  from  him,  but  the  general  impression  I 
got  was  that  arsa  often  reproduced  the  Sanskrit  peculiarities  of 
Oudh.  This  is  of  special  interest  in  regard  to  the  Ramayana, 
which  is  essentially  an  Oudh  epic  (I  refer  to  its  subject  and 
popularity).  He  always  carefully  distinguished  between 
and  '•//<///,  A /.fa. 

Sanskrit  /=Avesta  d,  p.  175.  Professor  Jackson  is  of  course 
aware  that  the  change  of  d  to  I  is  common  in  tin1  (ihalehah  lan- 
guages as  well  as  in  Afghan.  It  is  quite  frequent  in  Munjani. 
What  I  want  to  tell  you  is  that  the  change  is  also  common  in 
the  Pisaca  languages  of  the  Northwest  Frontier,  the  Kafir  dia- 
lects, Pa>ai,  Kho\\:ir,  Sin.-i.  and  others.  Thus,  Veron  Katir, 
/•f-.,,,,  a  tooth:  /".sV,  a  hand:  Bashgali  Kafir.  <///.>;  Veron, 
luzu-kl<  :  Klmwar.  /////-///,  a  tongue:  Prs.  madar  :  Sma, 
a  mother:  Veron  luStu  (cf.  Armenian,  •Instr}^  a  daughti  r; 
Avesta  da;  Veron  lc,  do:  A\esta  .  Munjani,  //•/.  he 

gave);  Veron,  aphle  or  polo,  give:    Sighnl,    <ll,,,l;    (inwl    (a 
minor    TN.    ilialeet)    tlil-i,  iri\e:    >  I'a-hai.  GNUrwX, 

/if/,.  166  :    N'eron.  /"•  ,  two. 

With   regard  to  S  mother,  referred  to  al'«.\e.  I  may 

mention  a  curious  fact.     >m  i   ha-  no  \\ordfor  *  father*  corre- 


340  Grierson,  A  few  notes,  etc.  [1904. 

spending  to  pitar-,  although  it  has  mail.  To  supply  a  word 
for  'father'  it  has  made  a  secondary  masculine,  maid,  i.  e. 
4 a  male  mother.'  Kasmirl  and  the  languages  of  the  Indus 
K  oh  1st  an  which  are  Sina  at  base,  have  also  this  curious  pair. 
I  have  not  met  it  anywhere  else.  I  wonder  if  Eranian  scholars 
know  of  any  parallel  case.  I  am  far  from  my  books  and  forget 
if  Sina  society  was  ever  matriarchal,  but  the  matriarchal  system 
is  in  full  force  in  Tibet,  etc.,  immediately  to  the  east  of  the 
Sina  country.  This  may  be  the  origin  of  the  linguistic  phe- 
nomenon.1 

I  am  preparing  a  paper  on  the  phonology  of  these  Pisaca  lan- 
guages. They  are  most  interesting.  They  closely  agree  with 
Hemacandra's  Ciilikfi-Paisficikam  and  explain  several  irregulari- 
ties of  Asoka's  Kharosthi  inscriptions,  and  of  place  names  in 
Northern  India  as  recorded  by  the  Greeks.  Cf.  the  retention 
of  the  t  in  Peukalaotis.  They,  have  retained  unchanged  (owing 
to  this  retention  of  unprotected  surds)  many  Vedic  words. 
Compare  Vedic  krkayaku  •  Kalasa  Kafir,  kakawak,  a  cock. 
Sincerely  yours, 

GEORGE  A.   GRIERSON. 


1  [Biddulph's  Tribes  of  the  Hindoo  Koosh  does  Dot  speak  of  a  matriar- 
chal form  of  society  among  these  tribes.  Possibly  where,  as  in  Tor- 
walar  bdp  (the  only  word  for  father),  the  "address-form  "  was  employed 
to  the  practical  exclusion  of  the  regular  word,  the  phenomenon  is 
merely  linguistic.  So  tut  in  Chitral  Khowar  appears  to  be  the  only 
word  for  father,  as  nun  is  the  only  word  for  mother,  although  both  are 
evidently  address-forms  (Vedic  tatd,  nand).  In  Sina,  by  the  side  of 
mdlo  appears  bdbo  as  "address-form"  and  this  in  the  same  way  may 
have  ousted  the  regular  word  for  father  before  resort  was  had  to  the 
"  male  mother"  as  a  designation  for  father.— ED.] 


PROCEED  L\(.s 


OF  THE 


A  Ml- 11!  CAN  ORIENTAL  SOCIETY, 

AT   ITS 

MEETING  IN  WASHINGTON,  D.  C., 

1904. 


The  annual  meeting  of  the  Society  was  held  in  Washington, 
D.  C.,  on  Thursday  and  Friday  of  Easter  week,  April  7th  and 
stli.  in  the  lecture  room  of  the  United  States  National  Museum. 

Tin-  following  members  were  present  at  one  or  more  of  the 
sessions : 


Adler 

Ember 

Johnston 

Rosenan 

A  11.  -11.  Miss 

Foote 

Lanman 

Sanders 

Arnold,  W.  R. 

Oigot 

Lilley 

Scott 

Barret 

<  ill  mail 

Lyon 

Seiple 

Blake 

Gottheil 

MacKinlay 

Solyom 

Bloomfield 

Gamy 

Moore,  G.  F. 

Torrey 

Boiling 

HMH 

Moore,  Mrs. 

Toy 

Brown,  F. 

Hanpt 

Morris,  Miss 

Ward,  Miss 

Casanowicz 

Hopkins,  E.  W. 

Miill.-r 

Ward,  W.  H. 

Carrier 

Hyvernat 

Oertel 

Wolfenson 

Cartitt    . 

Jackson 

Quackenbos 

Tohannan 

Delbrftck 

Jastrow 

Ramsay 

[Total, 

first  session  of  the  Society  began  on   Thursday 
at   eleven  o'clock,  with  the  1'ivsideut ,  Daniel  Coit   (iilman,  in 
the  chair. 

'I'll.-  reading  «'t  tin-  minut* -s  of  the  last  annual  meeting,  held 
in  Kaltimore.  April  l»',th,  ITth.  and  ISth,  was  di-pen-.-d  \\iili, 
inasmuch  M  they  lia.l  aln-ady  been  j.nntc.l  and  .listrildit. -.1. 

'I'ln-  n-j.ort  of  the  Coininittrr  of  ArraiiLr«'iiH-ntN  was  presented 
by  Dr.  Cyrus  Adler.  in  the  form  of  a  printed  programme. 

The  succeeding  iessioni  of    th.  were  appointed   for 

Thin  ->ii  at   half-past  two  o'clock,   Friday  morning  at 

half-past  nine,  and  I'l  iday  afternoon  at  three.     The  session  on 

VOL.  24 


342  Anur ><•>!,,  <),•!•  ,,tal  Society's  Proceedings,  April,  1904.  [1904. 

Friday  afternoon  was  set  apart  for  the  reading  of  papers  in  the 
Section  for  the  Historical  Study  of  Religious. 

President  Oilman  invited  the  members  of  the  Society  to  a 
luncheon  on  Friday  at  one  o'clock  in  the  Museum.  The  invita- 
tion was  accepted  with  thanks. 

Arrangements  were  made  for  a  dinner  at  the  Shoreham  Hotel 
on  Thursday  at  half-past  seven ;  and  for  an  informal  gathering 
on  Friday  evening  at  the  Cosmos  Club,  whose  hospitality  was 
extended  to  the  members  during  the  meeting. 

The  Corresponding  Secretary,  Professor  Hopkins,  reported  as 
follows:  Letters  were  received  from  those  elected  to  member- 
ship at  the  last  Meeting,  all  of  whom  accepted.  The  several 
members  of  the  Society  appointed  to  constitute  a  committee, 
which  should  make  to  the  President  of  the  United  States  such 
representations  as  they  might  think  proper  concerning  the  sur- 
vey of  the  Philippine  Islands,  expressed  themselves  by  letter  to 
the  Secretary  as  pleased  with  the  honor  conferred  and  willing  to 
serve  on  the  committee. 

There  were  added  to  the  exchange-list  during  the  year,  the 
following  :  The  Polynesian  Society  of  New  Zealand;  The 
American  School  at  Jerusalem;  The  Library  of  the  University 
of  Tubingen;  The  Leipziger  Semitistische  Studien. 

Some  correspondence  on  matters  connected  with  a  paper  (pre- 
viously published )  of  the  Secretary  has  already  been  incorpor- 
ated into  the  last  half -volume  of  the  Journal  ( xxiv,  p.  392). 

A  society  calling  itself  the  "Oriental  Society"  was  investi- 
gated by  the  Secretary  with  the  help  of  Dr.  Gilman  and  Pro- 
fessor Gottheil.  For  the  sake  of  our  Society  and  of  the  general 
public,  it  seems  proper  to  state  that  this  pseudo  Oriental  Society, 
which  calls  itself  also  the  ''''Oriental  Society  of  London,"  seems 
to  be  identical  with  the  so-called  Renaissance  Society  and  to  be 
a  mere 'book-publishing  concern.  It  is,  of  course,  in  no  wise 
connected  with  the  American  Oriental  Society.  Letter's  sent  out 
by  the  firm  are  signed  "  The  Oriental  Society,  F.  Cooper,  Sec'y." 

Letters  were  received  by  the  Secretary  of  the  Society  relative 
to  representation  at  the  International  Congress  of  the  Universal 
Exposition  at  St.  Louis,  but  the  Society  could  take  no  action 
before  Easter  week  and  the  matter  was  eventually  dropped. 

In  the  name  of  the  Society  a  half -volume  of  the  Journal  was 
sent  to  Dr.  Vogel,  who  collaborated  with  Dr.  Stratton  in  pre- 
paring the  latter's  article  on  a  Gandhara  statue,  and  a  reply  was 
received  acknowledging  the  same.  A  letter  was  also  received 
from  Dr.  Abbott  of  Bombay  in  regard  to  his  discovery  of  an 
ancient  Sanskrit  script  in  Kashmir  in  June  of  last  year. 

At  the  close  of  his  report  the  Secretary  called  the  attention 
of  the  Society  to  the  fact  that  Geheimrath  von  Boehtlingk  had 
joined  the  Society  on  March  14,  1804,  just  sixty  years  before, 
and  suggested  that  the  Society  send  a  fitting  greeting  to  Dr. 
Boehtlingk.  This  suggestion  was  adopted  by  the  Society  and 


Vol.  xxv.]         Report  of  Corresponding  Secretary.  343 

the  message  was  sent,  as  it  was  not  known  that  Dr.  Boehtlingk 
had  died  only  a  few  days  previously.  This  message  was  received 
1>\  thr  widow  of  Dr.  Boehtlingk,  who  at  once  acknowledged  it 
ami  return.. I  thanks  to  the  Society  for  the  message.  In  the 
following  list  of  th'ixr  < (creased  since  the  last  meeting,  the  name 
<.t  Dr.  Boehtlin.irk.  who  died  April  1,  1004,  is  added  to  those 
actually  pivsrutrd  at  the  M.-H  in-. 

The 'death  of   the   following  members   of   the  Society  was 
report «  <1  : 

HONORARY  MEMBER. 
( ;«  h,  imrath  Otto  von  Boehtlingk. 

CORPORATE  MEMBERS. 

Rev.  Dr.  Marcus  Jastrow. 
John  M.  Trout. 

Rev.  Dr.  Henry  Clay  Trumbull. 
Dr.  Thomas  Wilson. 

CORRESPONDING  MEMBERS. 

Rev.  Dr.  Henry  Blodget. 
Professor  Albert  L.  Long. 
Rev.  Robert  S.  MacClay. 

The  report  of  the  Treasurer,  Professor  F.  \V.  \Villiams,  was 
presented  through  Professor  Hopkins,  and  is  as  follows  : 

RECEIPTS  AND  DISBURSEMENTS  BY  THE  TREASURER  OF  THE 

AMERICAN  ORIENTAL  SOCIETY  FOR  THE  YEAR 

ENDING  DECEMBER  81,  1903. 

RECEIPTS,  1903. 

Balance  from  old  account,  Dec.  81,  1902 $  659.12 

Dues  (194)  for  1908 $969.85 

Dues  (48>  for  other  years 239.85 

Dues  (27)  for  H.  S.  R.  Sect 54.00 

$1,268.70 

Sales  of  publications .  182.88 

\Y  it  In  I  i-:i\vn  from  Savings  Banks 800.00 

State  National  Bank  Dividends '  $106.57 

Suffolk  Saving  Bank  Interest 9.71 

Prov.   hM.  for  Savings      "         49.92 

Conn.  Savings  Bank            "         19.57 

National  Savings  Bank       "        19.56 

805.88 

Gross  receipts  for  the  year. 2.451.86 

$8,110.48 


344  Ann i'!'-' in  <>r'<>  ,<tal  Society's  Proceedings,  April,  1904.  t1904- 

EXPENDITURES.  1903. 

T.,  M.  &T.  Co.,  printing  vol.  XXIII,  2dpt. $839.08 

vol.  XXIV,  1st  pt 834.60 

sundry  printing,  etc 1 32. 18 

10  reams  paper 42.00 

"                photo-engraving,  etc •'>•">.  \'2 

Subvention  to  Orient.  Bibliographic  (400  M.) 95.91 

Honorariums  to  editors  (2  years) 300. 00 

Am.  Express  Co.,  express  and  storage 2.35 

Gross  expenditures  for  year $2.311.54 

Balance  to  general  account 798.94 

$3,110.48 
STATEMENT. 

1902  1903 

I.  Bradley  Type  Fund $2,014.06  $2,065.38 

II.  Cotheal  Publication  Fund 1,000.00  1,000.00 

III.  State  National  Bank  Shares ._ 1,950.00  1,950.00 

IV.  Life  Membership  Fund _ 225.00  225.00 

V.  Connecticut  Savings  Bank  deposit 500.00  100.00 

VI.  National  Savings  Bank  deposit 500.00  100.00 

VII.  Accrued  Interest  in  II.. 414.51  464.43 

VIII.          "                           IV 50.24  59.95 

IX.                                      V .'  54.81  74.38 

.X.                                        VI 54.80  74.36 

XI.  Cash  on  hand. 659.12  798.94 

$7,422.54    $6,912.44 

The  report  of  the  Auditing  Committee,  Professors  Oertel  and 
Sanders,  was  presented  through  Professor  Hopkins,  as  follows: 

REPORT  OF  THE  AUDITING  COMMITTEE. 

We  hereby  certify  that  we  have  examined  the  account  book  of  the 
Treasurer  of  this  Society  and  have  found  the  same  correct,  and  that  the 
foregoing  account  is  in  conformity  therewith.  We  have  also  compared 
the  entries  in  the  cash  book  with  the  vouchers  and  bank  and  pass  books 
and  have  found  all  correct. 

HANNS  OERTEL,  )  Auditors 

FRANK  K.  SANDERS,    M 
NEW  HAVEN,  CONN.,  March  30,  1904. 

The  report  of  the  Librarian,  Mr.  Addison  Van  Name,  was 
presented  through  Professor  Hopkins,  and  is  as  follows: 

REPORT  OF  THE  LIBRARIAN. 

The  accessions  to  the  Society's  library  by  exchange  and  gift  for  the 

past  year  number  88  volumes,  217  parts  of  volumes,  and  21  pamphlets. 

The  number  of  titles  of  printed  works  is  now  5336,  of  manuscripts  188. 

Respectfully  submitted, 

ADDISON  VAN  NAME. 
April,  1904. 


Vol.  xxv.]      2l»j>in-t,,j't/,»    A////O/-X.      Cofpor<tt<    M'inl»rs.       345 

The  report  of  the  Editors  of  the  Journal  wa-  j-ir^i m,  .1  1»\ 
Professor  Tonvy.  ami  N  as  t'nllo\\-: 

Tin-  Editors  for  the  nmvnt  yrar  have  brought  out  two  parts  of  th» 
Journal.     Tin-  First  Half  and  Second  Half  of  vol.  xxiv,  containing  454 
pages,  inrliidin^  the  Proceedings  of  the  last  Meeting,  the  List  of  Mem- 
.mil  Notirr-.  or  r.lt;  pair*--  without  th«>  last  two  additions. 
touts  of  Coptic  and  Ethiopic  type,  mentioned  in  the  last  report  of 
litors,  are  already  being  put  to  use.      The  Ethiopia  type  will  be 
used  fi.r  tl:«-  first  time  in  an  article  in  the  First  Half  of  vol.  xx\ . 

In  accordance  with  the  permission  given  by  the  Directors  last  year, 
th«  .Journal  has  hcirun  to  use  the  "accented  »"  in  Indo-European  trans- 
I  iterations. 

The  report  was  accept »•«!. 

On  motion  of  Professor  Laninan,  the  thanks  of  the  Society 
\\riv  tnioViv<l  to  tin-  K«litors,  Professors  Hopkins  and  Torn  v. 
for  their  labm  >. 

The  following  jH-rsons,  recommended  by  the  Director^. 
duly  elected  Corporate  Members  of  the  Society: 

Mi-s  May  Allen,  Frederick,  Md. 
Mr.  F.  Sturges  Allen,  Springfield,  Mass. 
Mr.  K  a  nil -hi  Asakawa,  Dartmouth  College. 
Mr    A.  B.  Bustany,  Washington,  D.  C. 
Mr.  O.  T.  Crosby,  Washington,  D.  C. 
Rev.  C.  W.  Currier,  Washington,  D.  C. 
Prof.  i-ra. •!  1  i  it-dlaender.  New  York. 
Rev.  Kilwanl  Hay«->.  Baltimore,  Md. 

.t    \V.  E.  W.  MacKinlay,  Washington,  D.  C. 
Mr.  .lu-tin  H.  Moore,  New  York. 
Mrs.  Ethel  Watts  Mumfor.l.  NYw  York. 
Prof.  Paul  Oltramare,  Geneva,  Switzerland. 
Prof.  S.  Schechter,  New  York. 
Mr.  riarkr  S.  Sherman,  New  York. 
Mi    (Jeorge  Payn  Quackeubos.  New  York. 
Mr    L  .uis  B.  Wolfenson,  Baltimore,  Md. 
Mr.  K.  Yamasaki,  New  Haven,  Conn.  (17J 

Tin-    I'n-i.l.-ut    appoi,,tr,l    Dr.    (  .    V.   G.    Scott,    Professor    M 

DW,   .Jr..  ami    Professor   A.    \  .    \\  .   .la«-k-on.  a    coiniiiit tee  to 
iioiiiiiiatr   otliiM-rs    for  tin-    cii-uinir   year,    to    ivport    on    Saturday 

morning, 

At    p.'  o'clock  tin-  iva«liiiLr  of   roiniiiiinication-  un. 

'1'hr  lir-t   |.apcr  \\a-    read    1»\    \^\  .    \  .    \\     Blftke,   of    .lolnix  ||,.p. 

renoea  i»«-t  \\  eeo  'I 

!'..'rthol,l     Dcll.ni.-k,    an     1  Ion-  -ra  i  -\     inrinlM-r   of    th,- 
:M'in-_j    in    altrmlanrr    on  tlir    i  \\  a«.    prr-nitr.!  to 

tin-  BocieQ    l«y  tin-    l'n-io!nit. 


3-1:6  American  Oriental  Society's  Proceedings,  April,  1904.  t1904- 

Dr.  T.  C.  Foote,  of  Johns  Hopkins  University,  read  a  com- 
munication on  The  fall  of  Nineveh. 

Professor  Haupt,  of  Johns  Hopkins  University,  on  The  intro- 
ductory lines  of  the  cuneiform  account  of  the  Deluge. 

Remarks  were  made  by  Professor  Jastrow. 

Professor  Hopkins,  of  Yale  University,  The  universality  of 
religion. 

Remarks  were  made  by  Professor  Bloomfield. 

At  one  o'clock  the  Society  took  a  recess  till  half-past  two. 

The  Society  reassembled  at  half -past  two. 

The  following  communications  were  presented: 

Professor  Jackson,  of  Columbia  University,  Studies  in  the 
Sanskrit  drama  Priyadarsikfi. 

Professor  Johnston,  of  Johns  Hopkins  University,  Samassu- 
mukin,  the  oldest  son  of  Esarhaddon. 

Professor  Lyon,  of  Harvard  University,  Assyriological  Notes. 

Remarks  were  made  by  Professors  Bloomfield,  Haupt,  and 
Lyon. 

Lieutenant  MacKinlay,  of  Washington,  D.  C.,  Some  minor 
languages  of  Luzon. 

Remarks  were  made  by  Professor  Haupt. 

Professor  G.  F.  Moore,  of  Harvard  University,  The  text  of 
C.  D.  Ginsburg's  edition  of  the  Hebrew  Bible. 

Professor  F.  P.  Ramsay,  of  Huntersville,  N.  C.,  Some  criti- 
cal terms. 

Mr.  W.  G.  Seiple,  of  Johns  Hopkins  University,  Polysyllabic 
roots  in  Tagalog. 

Remarks  were  made  by  Professor  Bloomfield. 

Professor  Torrey,  of  Yale  University,  Yawdn  and  'EAAas  as 
designations  of  Alexander's  world  empire. 

Remarks  were  made  by  Professor  Haupt. 

Mr.  L.  B.  Wolfenson,  of  Johns  Hopkins  University,  Philip- 
pine alphabets. 

Remarks  were  made  by  Lieut.  MacKinlay  and  Professor  Lan- 
man. 

Dr.  A.  Yohannan,  of  Columbia  University,  A  manuscript  of 
devotional  works  of  the  Mahdi  of  the  Soudan. 

Dr.  F.  R.  Blake,  of  Johns  Hopkins  University,  Intransitive 
Verbs  in  Aramaic. 

At  half-past  five  the  Society  adjourned  to  meet  on  Friday 
morning  at  half -past  nine. 

The  Society  met  in  the  same  place  on  Friday  morning  at  half- 
past  nine,  with  President  Gilman  in  the  chair.  The  reading  of 
communications  was  resumed. 

Dr.  Aaron  Ember,  of-  Johns  Hopkins  TJniversity,  read  upon 
The  amplificative  plural  in  Assyrian.. 


Vol.  xxv.]  Communications.  :>4T 

Remarks  were  made  by  Professors  Ramsay  and  Haupt. 

Dr.  Loui>  II.  <iray,  of  Newark,  N.  J.,  The  Bharlrharinirveda 
of  Harihara,  now  first  translated  from  tin  S:m>krit. 

Professor  Haupt,  of  Johns   Hopkins   I'nnerMiv,  Tin-   p- 
type  of  the  Magnificat. 

Professor  Laiiman,  of  Harvard  rni\n>ity.  Report  mi  the 
progress  of  the  Har\ard  Oriental  Series. 

Professor  Lyon,  of  Harvard  University,  The  Harvard  Semitic 
Museum. 

Professor  G.  F.  Moore,  of  Ilar\ard  University,  The  Greek 
name  of  the  last  native  king  of  Babylon. 

Professor  F.  P.  Ramsay,  of  Huntersville,  N.  C.,  Notes  on  the 
Heptaemen.ii. 

Mr.  <i.  \\.  Seiple,  of  Johns  Hopkins  rniversity.  Tin-  Kiu'hty- 
seventh  Psalm. 

IYotVs>or  Torrey,  of  Yale  University,  On  a  very  old  manu- 
script of  Xainahsari's  Mut'a--al. 

Mr.  L.   \\.  NVolfenson,   of  Johns  Hopkins  University,   Gree- 

isms  ill    Keclesias- 

Dr.  A.  Yohannan,  of  Columbia  University,  A  Persian  manu- 
script called  "  Ajayib  ul-I.uldfm.  The  Wonders  of  the  W..rld." 

Dr.  Louis  II.  Gray,  of  Newark,  N.  J.,  Kai  Lohrasp,  and 
Nebuchadrezzar. 

Dr.  T.  C.  Foote,  of  Johns  Hopkins  University,  The  (heruhim 
and  the  Ark.  Remarks  were  made  by  Professor  Lyon,  I  >r. 
Ward,  and  Professor  Toy. 

On  motion,  the  time  for  the  election  of  officers  and  other 
business  was  fixed  for  this  afternoon  at  five  o'clork. 

Professor  Paul  Haupt  spoke  on  the  Heluvw  text  of  the  Book 
«>t'  Kin---. 

Professor  Jackson,  of  Columbia  Uiiiv»-rMty.  vj,,ike  or,  a  jour- 
ney through  Persia  and  Central  Asia  in  IN 

At  half-past  twelve  the  Society  took  a  recess  till  three  o'clork. 

Thr  SiM-irty  was  entertained  by  Pivsidnit  (iilman  at  luncheon 
in  the  National  Museum.  'I'ln-  Amliass-idor  of  l-'ran.-c  ami  tin- 
Ministers  of  China  and  Japan  were  ]nv>n»t  at  the  lum-lu •••n. 

After  the  luncheon.   Dr.  Walcott,  of  the  (    nn.  -  i«    In^t  it  ut  i..n. 

g»ye  the  members  of  the  Society  some  ftooounf  ••!'  exploration- 

recently  undertaken  l»y  the  Caniei^ie  Institution  in  ('entral    \ 
under  the  direction  .. I'    Professor    H:i).liael    I'limpelly  :    in  China, 

ander  Dr.  Willis,  and  in  Egypt,  under  Prof esaoi  \\     M       ^^dler. 

I'l-ofe^-.r    Miiller,  heinir    present.  Spoke    l.rietly  of    the  \\..rk    mi 
which  h«-  was  ahoiit   to  enter. 

I'r..!. 1   .1  \hil.itcd  se\eral  j.hotoLrra|.h-  -_-itli,  ivd    by 

him  in  the  coiir--  <'iit     jonriicy  in    I'er-ia.         M-     <    i  o«ley 

of    \Vavhinur»"ii.   uh-.|,.id    n-eentl\     returned    I  mm    a    journ. 
Til.et.  told    of    the    finding  of    some    ver\     ancient     1 1  i-ment s  of 
paper  manuscripts,    in  Sanskrit  and   other  lanuru:iifcn,   most  of 


348  American  Oriental  s,n'i,i\f&  Proceeding  /x.  .  l///v7,  7£#.£.  [1904. 


which  were  obtained  by  Professor  Stein  of  the  Indian  Educa- 
tional Service.  The  members  of  the  Society  then  returned  to 
the  lecture  room  and  Mr.  D.  G.  Fairchild,  of  the  Department  of 
A-i  iculturc,  gave  a  description,  illustrated  by  the  stereopticon, 
of  a  journey  from  Bombay  to  Bagdad. 

The  session  of  Friday  afternoon,  beginning  at  three  o'clock, 
waa  Mit  apart  for  the  reading  of  papers  <m  the  Historical  Stmlv 
of  Religions  ;  Professor  C.  R.  Lanman,  a  Vice  President  of  the 
Society,  occupied  the  chair. 

A  communication  by  Mr.  H.  M.  Huxley,  of  Worcester,  Ma--.. 
on  the  Physical  Anthropology  of  the  modern  Samaritans,  was 
read  by  title,  and  a  series  of  photographs  of  Samaritans  \vas 
exhibited. 

Professor  Curtiss,  of  the  Chicago  Theological  Seminary,  read 
a  paper  on  Survivals  of  personality  surrendered  to  Deity  among 
Syrians  and  Arabs.  Remarks  were  made  by  Professors  Toy 
and  Lyon. 

Professor  Haupt,  of  Johns  Hopkins  University,  read  upon 
the  Poetic  form  of  the  Book  of  Ecclesiastes. 

Professor  Jastrow,  of  the  University  of  Pennsylvania,  on 
Bel,  Ninib,  and  Marduk.  Remarks  were  made  by  Professor 
Lyon. 

President  Gilman  took  the  chair. 

Miss  Morris,  of  Philadelphia",  read  on  The  influence  of  war 
and  of  agriculture  upon  the  religion  of  the  Kayans  and  Sea 
Dyaks  of  Borneo. 

Professor  Toy,  of  Harvard  University,  Recent  discussions  of 
Totemism.  Remarks  were  made  by  Professor  Hopkins. 

Dr.  William  Hayes  Ward,  of  New  York,  Nejgal  in  Chaldean 
Art. 

The  Directors  reported  that  they  had  reappointed  as  Editors 
of  the  Journal,  Professors  Hopkins  and  .Torrey.  Also  that 
the  next  meeting  of  the  Society  would  be  held  in  Springfield, 
Mass.,  April  27th,  28th,  and  29th,  1905.  Dr.  P.  S.  Moxom, 
of  Springfield,  and  Professor  H.  P.  Smith,  of  Amherst,  were 
appointed  a  Committee  of  Arrangements  for  that  meeting. 

The  committee  appointed  to  nominate  officers  for  the  ensuing 
year,  reported  through  Dr.  C.  P.  G.  Scott.  The  report  was 
accepted,  and  the  following  officers  were  unanimously  elected  : 

President  —  President  Daniel  Coit  Gilman,  of  Baltimore,  Md. 

Vice-Presidents—  Dr.  William  Hayes  Ward,  of  New  York  ;  Professor 
Crawford  H.  Toy,  of  Cambridge  ;  Professor  Charles  R.  Lanman,  of 
Cambridge. 

Corresponding  Secretary  -Professor  E.  Washburn  Hopkins,  of  New 
Haven. 

Recording  Secretary—  Professor  George  F.  Moore,  of  Cambridge. 

Secretary  of  the  Section  for  Religions  —  Professor  Morris  Jastrow,  Jr., 
of  Philadelphia. 


Vol.  xxv.]  Committees.  ;U9 

/•—Professor  Frederick  Wells  Williams,  of  New  Haven. 
Lihntrian  —  'M.r.  Addison  Van  Name,  of  New  Haven. 
I)/,-'  -  /M/.S— The  officers  above  named  ;  and  President  William  H.  Har- 
•f  Chicago  ;  Professor-  Rh-hanl  (iutiheil  and  A.  V.  Williams  Jack- 
son, of  New  Y<»rk  :  Professors  Maurice  Blootnfield  and  Paul  Haupt,  of 
Baltimore ;    Professor    Henry    Hy vernat,    of   Washington :    Professor 
Charles  C.  Torrey,  of  New  Haven. 

Pn.-M.lrin  <;ilnian,  f<>r  tin-  committee  appoint*-'!  at  tin-  last 
annual  meeting  in  reference  to  tin-  proposed  survey  of  the 
Philippine  Islands  (see  .Journal  vol.  25,  p.  436),  reported  pro- 
gress, ami  tlu-  committee  was  continued. 

( )n  tlu-  recommendation  of  the  Directors,  the  following  addi- 
tion to  Ky-Lau  >  was  unanimously  adopted  : 

ididates  for  membership  who  have  been   elected    by  the 

-hall  <|iialify  as  members  by  payment  of  the  first  annual 

—  meiit   within  one  month  from  the  time  when  notice  of  such 

died   t<«   them.       A   failure  so  to  qualify  shall   be 

construed  as  a  refusal  to  become  a  member. 

Professors  Oertel  and  Sanders,  oF  Yale  University,  were 
appointed  a  committee  to  audit  the  Treasurer's  accounts  for 
next  y.-ar. 

The  following  resolution  of  thanks  was  unanimously  adopted: 

The  American  Oriental  Society  desire  to  express  their  -in. 
thanks  to  Dr.  Lan^ley,  Secretary  of  the  Smithsonian  Institution, 
and   to  Professor  Rathbun.  Assistant  Secretary  of  the  United 
States  MiiMMini,  f«r  the  u>e  of  rooms;   to  the    Cosmos    Club,  for 
their  hospitality;   to  the  President  of  the  Society,  for  ^fiirroii- 
entertainment  ;     to  the   Rector  of   the   Catholic   ('Diversity   of 
America,  for  kind  attentions;  and  to  the  committee  of  arrai 
nients,  for  their  etlicient  services. 

\-  a  quarter  before  six  ..'clock  the  Society  adjourned,  to  meet 
in  Springfield.  Ma-..  April  -^tli.  L905, 

Tin-  followinir  papers  were  presented  by  title  :  Professor 
I'.arton.  Tin-  real  nature  of  the  Levitical  cities  in  Israel  :  \otes 
on  the  iMpM._rr;,|,l,y  ,,f  Southern  1'alrvtiiie  :  |{e\.  (  .  A.  Illom- 
'_ri-en.  A  study  in  ()badiah  ;  Profo-or  Illoomtield.  Khetoric  and 
the  Veda  (a  paper  written  by  Hirananda  Mularaira.  of  the 
Oriental  College,  Lahore.  India):  Dr.  <  I  ray.  The  oldest  Iranian 

translation  of  the   i;ibie  :  Mi-   L.   n.    i;    Q  Some  f«»lk- 

itoriei  •      Etamdae,  'lie  IM-I  of  tlie  sages:  EVofeeaor  llopkin*. 

\'ed;  !  -or  .hihiisloii.  Knnan'«.  lv_:\ptian  (Grammar: 

Dr.    K'ohut.  The    influence   of   ,le\\  i>li  traditions    upon    American 
EaSteiT    pn>tot\  prs  ,,r    >ln-Ho,-k    l|..hm-:    I'  Lan- 

man.  The  division   ,.f    \\m-ds  in    Sanskrit    text-;    M;      M,  Tin 
The  nuptials  of    Alexandar  I'.al.i-:    ProfeetOV   I'rinc,  . 
ulary  ot    Sunn-nan:    M       ^chuyler.   A    bibliography  of    the    plays 
of   IHiaxablniti   and    K  r-nami-ra  :    Mr.    \\'  i  'i-  lit  s..n.  'I'he    metre   of 
the  Twenty -third    Psalm. 


350   Aimrt'-'iH  <>,>'<•  ntal  Society* s Proceedings^ !/>/•//,  1-»04.  [1904. 

LIST  OF  MEMBERS. 

REVISED,  DECEMBER,  1904. 
The  number  placed  after  the  address  indicates  the  year  of  election. 


I.     HONORARY  MEMBERS. 

M.  AUGUSTE  EARTH,  Membre  de  1'Institut,  Paris,  France.     (Rue  Garanciere, 

10.)    1898. 

Prof.  RAMKRISHNA  GOPAL  BHANDARKAR,  Dekkan  Coll.,  Poona,  India.     1887. 
JAMES  BURGESS,  LL.D.,  22  Seton  Place,  Edinburgh,  Scotland.     1899. 
Dr.  ANTONIO  MARIA  CERIANI,  Arabrosian  Library,  Milan,  Italy.     1890. 
Prof.  BERTHOLD  DELBRUECK,  University  of  Jena,  Germany.     1878. 
Prof.  FRIEDRICH  DELITZSCH,  University  of  Berlin,  Germany.     1893. 
Prof.  Dr.  ADOLF  ERMAN,  Steglitz,  Friedrich  Str.  10/11,  Berlin,  Germany, 

1903. 
Prof.  RICHARD  GARBE,  University  of  Tubingen,  Germany.     (Biesinger  Str. 

14.)    1902. 

Prof.  M.  J.  DE  GOEJE,  University  of  Leyden,  Netherlands.     (Vliet  15.)     1898. 
Prof.  IGNAZIO  GUIDI,  University  of  Rome,  Italy.    (Via  Botteghe  Oscure,  24.) 

1893. 

Prof.  HENDRIK  KERN,  University  of  Leyden,  Netherlands.     1893. 
Prof.  FRANZ  KIELHORN,  University  of  Gottingen,  Germany.     (Hainholzweg 

21.)     1887. 
Prof.  ALFRED  LUDWIG,  University  of  Prague,  Bohemia.     (Celakowsky  Str. 

15.)    1898. 
Prof.   GASTON  MASPERO,  College  de   France,   Paris,   France.      (Avenue  de 

1'Observatoire,  24.)     1898. 
Prof.  THEODOR   NOELDEKE,*  University  of  Strassburg,   Germany.     (Kalbs- 

gasse  16.)     1878. 
Prof.  JULES  OPPERT,  College  de  France,  Paris,  France.     (Rue  de  Sfax,  2.) 

1893. 
Prof.  RICHARD  PISCHEL,  University  of  Berlin,  Germany.     (Passauer  Str.  23, 

W.  50.)     1902. 
Prof.  EDUARD  SACHAU,  University  of  Berlin,  Germany.     (Wormser  Str.  12, 

W.)    1887. 

Prof.  ARCHIBALD  H.  SAYCE,  University  of  Oxford,  England.     1893. 
Prof.  EBERHARD  SCHRADER,  University  of  Berlin,  Germany.     (Kronprinzen- 

Ufer  20,  N.  W.)    1890. 

Prof.   FRIEDRICH  VON  SPIEGEL,  Munich,  Germany.    (KSnigin  Str.  49.)    Cor- 
responding Member,  1863;  Hon.,  1869. 
Prof.   JULIUS  WELLHAUSEN,   University  of   Gottingen,  Germany.     (Weber 

Str.  18a.)     1902. 
EDWARD  W.  WEST,  c.o.  A.  A.  West,  Clyst  House,  Theydon  Bois  (Essex), 

England.     1899. 
Prof.  ERNST    WINDISCH,    University    of  Leipzig,  Germany.     (Universitats 

Str.  15.)     1890.  [Total,  24.] 


Vol.  xxv.J  List  of  Members.  351 

II.     CORPORATE  MEMBERS. 
Names  marked  with  t  are  those  of  life  members. 

Rev.  JUSTIN  EDWARDS  ABBOTT,  D.D.,  Tardeo,  Bombay,  India.     1900. 

Dr.  CYRUS  ADLER,  U.  S.  National  Museum,  Washington,  D.  C.     1884. 
KGES  ALLEN,  246  Central  St.,  Springfield,  Mass.     1004. 

Miss  MAT  ALICE  ALLEN  (Woman's  College),  Frederick,  Md.     1904. 

Prof.   EDWARD  V.   ARNOLD,   University  College  of  North  Wales,   Bangor. 
Great  Britain.     lv 

Mrs.  EMMA  J.  ARNOLD.  j;~»  Washington  St.,  Providence,  R.  I.     1894. 

Prof.  WILLIAM  R.  ARNOLD,  Theological  Seminary,  Andover,  Mass.     1898. 

Dr.  KANICHI  ASAKAWA  (Dartmouth  College),  H.tiu.v. -r,  N.  H.     1904. 

Rev.  EDWARD  E.  ATKINSON,  St.  Paul's  School,  Concord,  N.  H.     1894. 

Hon.  SIMEON  E.  BALDWIN,  LL.D.,  44  Wall  St.,  New  Haven,  Conn.     1898. 

LKROY  CARR  BARRET,  Box  86,  Johns  Hopkins  University,  Baltimore.  Md. 
1  !••>:;. 

Prof.  GEORGE  A.  BARTON,  Bryn  Mawr  College,  Bryn  Mawr,  Pa.     1888. 

Prof.  L.  W.  BATTEN,  282  East  llth  St.,  New  York.     1894. 
HARLAN  P.  BEACH,  Montclair,  N.  J.     1898. 

Prof.    WILLIS  J.   BEECHER,   D.D.,   Theological  Seminary,    Auburn,  N.  Y. 
1900. 
JOSEPH  F.  BERG,  Ph.D.,  Port  Richmond,  S.  I.,  N.  Y.     1893. 

Dr.  WILLIAM  STURGIS  BIGELOW,  60  Beacon  St.,  Boston,  Mass.     1894. 

Prof.  JOHN  BINNEY,  Berkeley  Divinity  School,  Middletowii,  Conu.     1887. 

FRANK  RINGGOLD  BLAKE  (Johns  Hopkins  Univ.),  Dixon  Park,  Mt.  Washing- 
ton, Md.     1900. 

Rev.  DAVID  BLAUSTEIN,   Educational   Alliance,    197   East   Broadway,   New 
York,  N.  Y.     1891. 

FREDERICK  J.  BLISS,  Ph.D.,  Syrian  Protestant  College,  Beirut.  Syria.     1898. 

Rev.  CARL  AUGUST  BLOMGREN,  Ph.D.,  The  Lutheran  Seminary,  Mt.  Airy, 
Philadelphia,  Pa.     1900. 

MAURICE  BLOOMFIELD,  Johns  Hopkins  University,   Baltimore,  Md. 
1881. 

Prof.  CHARLES  W.    E.  BODY  (General    Theological   Seminary),   9   Chelsea 
Square,  New  York,  N.  Y.     1897. 

Dr.  ALFRED  BOISSIER,  Le  Rivage  pres  Chambesy,  Swit/.-rland.    1897. 

Dr.  GEORGE  M.  BOLLING,  Catholic  Univ.  of  America,  Washington,  D.  C. 
1886. 

Prof.  JAMES  HENRY  BREASTED,  University  of  Chicago,  Chicago,  111.     1891. 

Prof.  CHAS.  A.  BRIOGS  (Union  Theological  S«  TOO  Park  Ave.,  New 

York,  N.  Y.     1879. 

Dr.  PAUL  BRONNLE,  2  Lancaster  Gardens,  West  Baling,  London.  \\  .  Eng- 
land.    1908. 

Miss  SARAH  W.  BROOKS,  Lexington,  Mass.     1896. 

FRANCIS  BROWW  (Union  Theological  Seminary),  700  Park  Ave.,  New 
York,  N.  Y.     1881. 

Prof.  CARL  DARLING  BUCK,  University  «>f  Chicago,  Chicago,  HI.     1888. 

Prof.  Benin  <>*,  Rochester  University,  Rochester,  N.  Y.     1881. 

A.  B.  BUSTANY,  180! i  >      \Vashington,  D.  C.     1904. 

Rev.  JOHN  CAMPBELL,  Kingsbridge,  New  York    \    \       1899. 


352    American  <>,-;, ,//,//  >',„•/, /y'.s  Proceedings,  April,  1904.  t1904- 

Rev.  SIMON  J.  CARR,  Ph.D.,  1527  Church  St.,  Frankford,  Philadelphia,  Pa. 

1892. 

Dr.  FRANKLIN  CARTKK.  :V2\  Prospect  St.,  New  Haven,  Conn.     1873. 
>•    Dr.  PAUL  CARUS,  La  Salle,  Illinois.     1897. 

Dr.  I.  M.  CASANOWICZ,  U.  S.  National  MUS.MUM.  \Vashin.uton,  D.  C.     1893. 

Miss  EVA  CHANNINO,  E.\«-t»-r  t'hambers,  Boston,  Mass.     1883. 

Dr.  FRANK  DYER  CHESTER,  United  States  Consulate,  Buda-Pesth.  Hungary. 

1891. 

CLARENCE  H.  CLARK,  Locust  and  42d  Sts.,  Philadelphia,  Pa.     1897. 
Rev.  HENRY  N.  COBB,  25  East  22d  St.,  New  York,  N.  Y.     1875. 
WM.  EMMETTE  COLEMAN,  224  Phelan  Building,  San  Francisco,  Cal.     1885. 
fGEORGE  WETMORE  COLLES,  62  Fort  Greene  Place,  Brooklyn,  N.  Y.     1882. 
Prof.  HERMANN  COLLITZ,  Bryn  Mawr  College,  Bryn  Mawr,  Pa.     1887. 
Miss  ELIZABETH  S.  COLTON,  Easthampton,  Mass.     1896. 
WILLIAM  MERRIAM  CRANE,  16  East  37th  St.,  New  York,  N.  Y.     1902. 
OSCAR  T.  CROSBY,  Cosmos  Club,  Washington,  D.  C.     1904. 
STEWART  CULIN,  Brooklyn  Institute  Museum,  Eastern  Parkway,  Brooklyn, 

N.  Y.     1888. 

Rev.  CHARLES  W.  CURRIER,  St.  Mary's  Church,  Washington,  D.  C.     1904. 
Prof.  JOHN  D.   DAVIS,  Princeton  Theological  Seminary,  Princeton,  N.   J. 

1888. 

LEE  MALTBIE  DEAN,  Westbrook,  Maine.     1897. 
ALFRED  L.  P.  DENNIS,  72  Federal  St.,  Brunswick,  Me.     1900. 
JAMES  T.  DENNIS.  University  Club,  Baltimore,  Md.     1900. 
Dr.  P.  L.  ARMAND  DE  POTTER,  Villa  Grand  Bois,  Cannes  ( A.  M.),  France.    1880. 
Rev.  D.  STUART  DODGE,  99  John  St.,  New  York,  N.  Y.     1867. 
Prof.  JAMES  F.  DRISCOLL,  St.  Austin's  College,  Washington,  D.  C.     1897. 
SAMUEL  F.  DUNLAP,  18  West  22d  St.,  New  York,  N.  Y.     1854. 
Dr.  HARRY  WESTBROOK  DUNNING,  5  Kilsyth  Road,  Brookline,  Mass.     1894. 
WILBERFORCE  EAMES,   Lenox  Library,  890  Fifth  Ave.,  New  York,  N.  Y. 

1897. 

Prof.  FREDERICK  C.  EISELEN,  Garrett  Biblical  lust,,  Evanston,  111.     1901. 
Mrs.  WILLIAM  M.  ELLICOTT,  106  Ridgewood  Road,  Roland  Park,  Md.     1897. 
X.  Prof.  LEVI  H.  ELWELL,  Amherst  College,  Amherst,  Mass.     1883. 
AARON  EEBER,  Johns  Hopkins  Univ.,  Baltimore,  Md.     1902. 
Rev.  ARTHUR  H.  EWING,  The  Jumna  Mission  House,  Allahabad,  N.  W.  P., 

India.     1900. 

Rev.  Prof.  C.  P.  FAGNANI,  772  Park  Ave.,  New  York,  N.  Y.     1901. 
MARSHALL  BRYANT  FANNING,  1079  Boylston  St.,  Boston,  Mass.     1897. 
Prof.  EDWIN  WHITFIELD  FAY,  University  of  Texas,  Austin,  Texas.     1888. 
ERNEST  F.  FEXOLLOSA,  159  Church  St.,  Mobile,  Ala.     1894. 
Prof.  HENRY  FERGUSON,  Trinity  College,  Hartford,  Conn.     1876. 
Dr.  JOHN  C.  FERGUSON,  121a  Bubbling  Well  Road,  Shanghai,  China.     1900. 
fLady  CAROLINE  DE  FILIPPI  FITZ  GERALD,  167  Via  Urbana,  Rome,  Italy. 

1886. 

Rev.  THEODORE  C.  FOOTE,  Johns  Hopkins  University,  Baltimore,  Md.     1900. 
fFRANK  B.  FORBES,  65  Marlborough  St. ,  Boston,  Mass.     1864. 
Rev.  JAS.  EVERETT  FRAME  (Union  Theological  Sem.),  700  Park  Ave.,  New 

York,  N.  Y.     1892. 


Vol.  xxv.]  A/,/  of  Monbers.  353 

Prof.  ISRAEL  FRIEDLAENDER  (The  Jewish  Theological  Seminary),  371  West 

110th  St.,  New  York,  N.  Y.     1!><>1. 

Dr.  WILLIAM  H.  FCRNESS.  3d,  Walliugford,  Delaware  Co.,  Penn.     l.v 
ROBERT  GARRKTT.  Continental  Building,  Baltimore,  Md.     1903. 

1  KAN    i-  i     Qieov,  St.  Mary's  Seminary,  Baltimore,  Md.     1901. 
Prof.  BASIL  LANNEAU  GILDERSLEEVE,  Johns  Hopkins  Univ.,  Baltimore,  Md. 

1858. 
Dr.  DANIEL  COIT  GILMAN,  Carnegie  Institution,  Bond  Building.  Washington, 

D.  C.     1857. 
Louis  GINZBERO,  Ph.D.,  60  West  115th  St.,  New  York,  N.  Y.     1900. 

\    KIM.SLET  GLOVER,  Auburn,  Cal.     1901. 
Prof.  WILLIAM  \\  ATSON  GOODWIN  (Harvard  Univ.),  5  Follen  St.,  Cambridge, 

Mass,     is 
Prof.  RICHARD  J.  H.  GOTTHEIL  (Columbia  Univ.),  2074   Fifth  Ave.,   New 

..  N.  V.      1—;. 

JACOB  GRAPE,  JR.,  Bond  and  Jefferson  Sts.,  Baltimore,  Md.     1888. 
Louis  H.  GRAY,  Ph.D.,  53  Second  Ave.,  Newark,  N.  J.     1897. 
fDr.    GEORGE   A.    GRIERSON,    Rathfarnharn,   Camberley,  Surrey,  England. 

ISM. 

Miss  LUCIA  C.  GRAEME  GRIEVE,  50  Heck  Ave.,  Ocean  Grove,  N.  J.     1894. 
Miss  LOUISE  H.  R.  GRIEVE,  M.D.,  Satara,  Bombay  Presidency,  India.     1898. 
I  >r   KARL  JOSEF  GRIMM,  Ursinus  College.  Collegeville,  Pa.     1897. 
Dr.  J.  B.  GROSSMANN,  236  Custer  Ave.,  Youngsfcown,  O.     1894. 
Prof.  Louis  GROSSMANN  (Hebrew  Union  College),  2212  Park  Ave.,  Cincinnati, 

O.     1890. 

CHAS.  F.  GUNTHER,  212  State  St.,  Chicago,  111.     1889. 
Rev.  ADOLPH  GUTTMACHER,  1833  Linden  Ave.,  Baltimore,  Md.     1896. 
GEORGE  C.  O.  HAAS,  64  Seventh  St.,  Manhattan,  N.  Y.     1908. 
Dr.  CARL  C.  HANSEN,  Lakawn  Lampang,  Laos,  Siani  (via  Briudisi.  Moul- 

maiii.  and  Raheng).     1902. 

Prof.  ROBERT  FRANCIS  HARPER,  Univ.  of  Chicago,  Chicago,  111.     1886. 
Pres.  WILLIAM  RAINEY  HARPER,  Univ.  of  Chicago,  Chicago,  111.     1885. 

\RT,  Berkeley  Divinity  School,  Middletown,  Conn. 
PAUL  HAUPT  (Johns  Hopkins  Univ.).  2">11   Madison  Ave.,  Baltimore, 

Md.     1883. 

Rev.  EDWARD  HATES,  907  West  Franklin  St.,  Baltimore,  Md.     1904. 
Dr.  HKM-.V  II  \KKI>«>N  H  \VNES,  6  Ellery  St.,  Cambridge,  Mass.     1892. 

KI.  HENEBRY,  Ph.D.,  1738  Logan  Ave.,  Denver,  Col.     1900. 
Col.  THOB.  WKNTWORTH  HIGGINSON,  25  Buckingham  St.,  Cambridge,  Maw. 

1869. 
Prof.  HERMANN  v    HM.I-KK.  in   <  rniv.  ,,t   ivim^vh.un.o.  408  South  41st  St., 

ulelphia,  Pa.     1887. 
Prof.  FRIEDRICH  II. HTM.  :,m  \\ ,  st  I  i:;th  St.,  New  York,  N.  Y.     1908. 

OBABXJH    I     HOCK  (Th<-  miimry).  220  Liberty  St.,  Bloom- 

ti-I.I.  N    J.     1908. 

fDr.  A    I     l;   DOLT  HOERHLE.  *  North. .  I.     1898. 

Rev.  HUGO  W.  HorrMAif.  806  Rodney  St.,  Bnx.khn    N    N       1899. 
Prof.  E.  WAHIIBURN  HOPKINS  (Yale  Univ.),  299  Lawrence  St.,  New  Haven, 

M.     1881. 
WALTER  DAVID  HOPKINS,  1087  Bargan  St.,  Brooklyn,  N.  Y.     1902. 


354   American  Oriental  >'"'•/<  f//'x  Proceedings,  April,  1904.  [1904. 

Prof.  JAMES  M.  HOPPIN,  D.D.  (Yale  Univ.),  47  Hillhouse  Ave.,  New  Haven, 

Conn.     1862. 

ROBERT  E.  HUME,  73  Kenwood  Park,  Springfield,  Mass.     1900. 
Miss  ANNIE  K.  HUMPHEBY,  1114  14th  St.,  Washington,  D.  C.     1873. 
HENRY  MINOR  HUXLEY,  31  William  St.,  Worcester,  Mass. 
Prof.  HENRY  HYVERNAT,  Catholic  Univ.  of  America,  Washington,   D.  C. 

1889. 
\  Prof.    A.    V.    WJLLJAMS  JACKSON  (Columbia  Univ.),    16   Highland    Place, 

Yonkers,  N.  Y.     1885. 
Prof.    MORRIS  JASTROW,  JR.  (Univ.  of  Pennsylvania),  248  South   23d   St., 

Philadelphia,  Pa.     1886. 
Miss  MARY  JEFFERS,  Bryn  Mawr,  Pa.     1900. 
Rev.  HENRY  F.  JENKS,  P.  O.  Box  79,  Canton  Corner,  Mass.     1874. 
--    Prof.  JAMES  RICHARD  JEWETT,  5735  Lexington  Ave.,  Chicago,  111.     1887. 
Prof.  CHRISTOPHER  JOHNSTON  (Johns  Hopkins  University"),  21  West  20th  St., 

Baltimore,  Md.     1889. 

Prof.  MAX  KELLNER,  Episcopal  Theological  School,  Cambridge,  Mass.  1886. 
Miss  ELIZA  H.  KENDRICK,  Ph.D.,  45  Hunnewell  Ave.,  Newton,  Mass.  1896. 
Prof.  CHARLES  FOSTER  KENT  (Yale  Univ.),  406  Humphrey  St.,  New  Haven, 

Conn.     1890. 
Prof.  GEORGE  L.  KITTREDGE  (Harvard  University),  9  Hilliard  St.,  Cambridge, 

Mass.     1899. 

Rev.  GEORGE  A.  KOHUT,  44  West  58th  St.,  New  York,  N.  Y.     1894. 
STEPHEN  HERBERT  LANGDON,  700  Park  Ave.,  New  York,  N.  Y.     1902. 
fProf.  CHARLES  ROCKWELL  LANMAN  (Harvard  Univ.),  9  Farrar  St.,  Cam- 
bridge, Mass.     1876. 
BERTHOLD  LAUFER,    Ph.D.,    Hong  Kong  and  Shanghai   Bank,    Shanghai, 

China.     1900. 

fHENRY  C.  LEA,  2000  Walnut  St.,  Philadelphia,  Pa.     1898. 
Prof.  C.  S.  LEAVENWORTH,  Nan  Yang  College,  Shanghai,  China.     1900. 
Prof.  CASPAR  LEVIAS,  Hebrew  Union  College,  Cincinnati,  Ohio.     1892. 
ROBERT  LILLEY,  Grafton,  Mass.     1894. 

)C  Prof.  THOMAS  B.  LINDSAY,  Boston  Univ.,  Boston,  Mass.     1883. 
_  Prof.  CHARLES  E.  LITTLE  (Vanderbilt  Univ.),  308  Gowday  St.,  Nashville, 

Tenn.     1901. 

Dr.  ENNO  LITTMANN,  University  Library,  Princeton,  N.  J.     1902. 
Rev.  JACOB  W.  LOCH,  89  Schermerhorn  St. ,  Brooklyn,  N.  Y.     1899. 
PERCIVAL  LOWELL,  care  of  Putnam  &  Putnam,  50  State  St.,  Boston,  Mass. 

1893. 

f BENJAMIN  SMITH  LYMAN,  708  Locust  St.,  Philadelphia,  Pa.     1871. 
Prof.    DAVID  GORDON  LYON.  (Harvard   Univ.),  15  Lowell  St.,    Cambridge, 

Mass.     1882. 

ALBERT  MORTON  LYTHGOE,  Girgeh,  Upper  Egypt.     1899. 
Prof.    DUNCAN  B.    MACDONALD,  Hartford   Theological  Seminary,   Hartford, 

Conn.     1893. 

Rev.  CHARLES  S.  MACFARLAND,  Ph.D.,  629  Salem  St.,  Maiden,  Mass.  1898. 
Lieut.  WILLIAM  E.  W.  MACKINLAY,  1st  U.  S.  Cavalry,  Lemon  Building, 

1729  New  York  Ave.,  N.  W.,  Washington,  D.  C.     1904. 
Prof.  HERBERT  W.  MAGOUN,  W.  Kennebunk.  Me.     1887. 


Vol.  xxv.J  /,;*£  of  Members."  355 

Prof.  MAX  L.  MARGOLJS,  University  of  California,  Berkeley,  Cal.     1890. 
Prof.  ALLAN  MARQUAND,  Princeton  Univ.,  Princeton,  N.  J.     1888. 
Prof.  WINFRED  ROBERT  MARTIN,  Trinity  College,  Hartford,  Conn.     1889. 
WILLIAM  ARXOT  MATHER,  Hartford  Theological  Seminary,  Hartford,  Conn. 


Mrs.  MATILDA  R.  MCCONNELL,  112  Madison  Ave.,  New  York,  N.  Y.     1890. 

Rev.  JOHN  M.  FAD  YEN,  Knox  College,  Toronto,  Canada.     1899. 

Rev.  VV.  B.  McPHERSON,  Johns  Hopkins  University,  Baltimore,  Md.     1901. 

TRUMAN  MICHELSON,  55  Sacramento  St.,  Cambridge,  Mass.     1899. 

Mrs.  HELEN  L.  MILLION  (n£e  LOVELL).  Hardin  College,  Mexico,  Missouri. 
1892. 

Prof.  LAWRENCE  H.   MILLS  (Oxford  University),   119  Iffley  Road,  Oxford, 
England.     1881. 

Prof.  EDWIN  KNOX  MITCHELL  (Hartford  Theol.  Sem.),  57  Gillette  St.,  Hart- 
ford, Conn.     1898. 

Prof.  J.  A.  MONTGOMERY  (P.  E.  Divinity  School),  6806  Green  St.,  German- 
town,  Pa.     1903. 

<rEORGE  F.  MOORE  (Harvard  University),  3  Divinity  Ave.,  Cambridge, 
Mass.     1887. 
N  HARTLEY  MOORE,  8  West  119th  St.,  New  York,  N.  Y.     1904. 

fMrs.  MARY  H.  MOORE,  3  Divinity  Ave.,  Cambridge,  Mass.     1902. 
\.  ELMER  MORE,  265  Springdale  Ave.,  East  Orange.  N.  J.     1893. 

Miss  MARGARETTA  MORRIS,  2106  Spruce  St.,  Philadelphia,  Pa.     1903. 

Prof.  EDWARD  S  MORSE,  Salem,  Mass.     1894. 

Rev.  Dr.  PHILIP  S.  MOXOM,  83  Dartmouth  Terrace,  Springfield,  Mass.     1898. 

Rev.  Prof.  A.  J.  ELDER  MULLAN,  S.J.,  Woodstock,  Howard  Co.,  Maryland. 


Mrs.  ETHEL  W.  MUMFORD,  31  West  81st  St.,  New  York,  N.  Y.     1904. 

Prof.  CHARLES  ELIOT  NORTON,  Cambridge,  Mass.     1857. 

Rt.  Rev.  Mgr.  DENNIS  T.  O'CONNELL,  D.D.  (Catholic  University),  Washing- 

t  -a,  D.  C.     1903. 

Prof.  HANNS  OERTEL  (Yale  Univ.),  2  Phelps  Hall,  New  Haven,  Conn.    1890. 
Miss  ELLEN  S.  OGDEN,  B.L.,  St.  Agnes  School,  Albany,  N.  Y.     1898. 
GEORGE  N.  OLCOTT,  Ridgefield,  Conn.     1892. 
Prof.  PAUL  OLTRAMARE  (University  of  Geneva),  Ave.  de  Bosquets,  Servette, 

Geneve,  Switzerland.     1904. 

f  ROBERT  M.  OLYPHANT,  160  Madison  Ave.,  New  York,  N.  Y.     1861. 
JOHN  ORNE,  Ph.D.,  104  Ellery  St.,  Cambridge,  Mass.     1890. 
Prof.  GEORGE  W.  OSBORN,  New  York  University,  New  York,  N.  Y.     1894. 
Rev.  GABRIEL  OUSSANI,  Johns  Hopkins  University,  Baltimore,  Md.     1901. 
R.-v.   CHAKLKS   HAY    PALMKR.    D.D..  .",ii2  Whitn.-y   >%,-..  NVw  Ha\.-n.  Conn. 

L900. 

JEAK  PARIBOT,  East  Douglas,  Mass.     1903. 

Prof.  LEWIS  B.  PATOW,  Hartford  Theological  Seminary,  Hartford,  Conn.  1894. 

\LTER  W.  PATTOH,  Middlefield.  c..im.     1908. 
Dr.  CHARLES  PEABODY,  197  Brattle  St.,  Cambridge,  Haas.     1892. 
Prof.  ISMAR  J.  PERITZ,  Syracuse  University,  Syracuse,  N.  Y.     1894. 
Prof.  DELAVAN  PERRY  (Columbia  Univ.),  542  West  114th  St.,  N«w 

York,  N.  Y.     1879. 


356   American  U,-;,  nt.il  s,»,-;,t,/\^  Proceedings, April,  1904.  t1904- 

Rev.  Dr.  JOHN  P.  PETERS,  225  West  99th  St.,  New  York,  N.  Y.     1882. 

Prof.  DAVID  PHILIPSON,  Hebrew  Union  College,  Cincinnati,  O.     1889. 

WILLIAM  POPPER,  260  West  93d  St.,  New  York,  N.  Y.     1897. 

Prof.  IRA  M.  PRICE  (Univ.  of  Chicago),  Morgan  Park,  111.     1887. 

Prof.  JOHN  DYNELEY  PRINCE  (Columbia  Univ.),  Sterlington,  Rock  land  Co.. 

N.  Y.     1888. 

GEORGE  PAYN  QUACKENBOS,  331  West  28th  St.,  New  York,  N.  Y.    1904. 
Madame  ZENAIDE  A.  RAGOZIN,  care  of  Putnam  Sons,  West  23d  St.,  New  York, 

N.  Y.     1886. 

Rev.  F.  P.  RAMSAY,  PhD.,  R.F.D.,  Huntersville,  N.  C. 
HORACE  M.  RAMSEY,  General  Theological  Seminary,  2  Chelsea  Square,  New 

York,  N.  Y.     1902. 

Dr.  GEORGE  ANDREW  REISNER.  Girgeh,  Egypt.     1891. 

ERNEST  C.  RICHARDSON,  Library  of  Princeton  Univ.,  Princeton,  N.  J.    1900. 
J.  NELSON  ROBERTSON,  4  McMaster  Ave.,  Toronto,  Ont.     1902. 
EDWARD  ROBINSON,  Museum  of  Fine  Arts,  Boston,  Mass.     1894. 
Prof.  GEORGE  LIVINGSTON  ROBINSON  (McCormick  Theol.  Sem.),  10  Chalmers 

Place,  Chicago,  111.     1892. 
Hon.  WILLIAM  WOODVILLE  ROCKHILL,  International  Bureau  of  the  American 

Republics,  Washington,  D.  C.     1880. 
Prof.  ROBERT  W.  ROGERS,  D.D.,  Drew  Theological  Seminary,  Madison,  N.  J. 

1888. 
Prof.  JAMES  HARDY  ROPES  (Harvard  University),  13  Follen  St.,  Cambridge, 

Mass.     1893. 

Rev.  WILLIAM  ROSENAU,  825  Newington  Ave.,  Baltimore,  Md.     1897. 
Miss  ADELAIDE  RUDOLPH,  18  Wilbur  St.,  Cleveland,  O.     1894. 
Mrs.  JANET  E.  RUUTZ-REES,  331  West  83d  St.,  New  York,  N.  Y.     1897. 
Miss  CATHARINE  B.  RUNKLE,  15  Everett  St.,  Cambridge,  Mass.     1900. 
Dr.  ARTHUR  W.'  RYDER,  72  Perkins  Hall,  Cambridge,  Mass.     1902. 
Prof.  FRANK  K.  SANDERS  (Yale  University),  235  Lawrence  St.,  New  Haven. 

Conn.     1897. 
President  S.  SCHECHTER  (Jewish  Theological  Seminary),  501  West  113th  St., 

New  York,  N.  Y.     1904. 

Dr.  H.  ERNEST  SCHMID,  White  Plains,  N.  Y.     1866. 

MONTGOMERY  SCHUYLER,  JR.,  U.  S.  Embassy,  St.  Petersburg,  Russia.     1899. 
Dr.  CHARLES  P.  G.  SCOTT,  Radnor,  Pa.     1895. 
WILLIAM  G.  SEIPLE,  914  N.  Calvert  St.,  Baltimore,  Md.     1902. 
J.  HERBERT  SENTER,  10  Avon  St.,  Portland,  Me.     1870. 
Dr.  CHARLES  H.  SHANNOX,  Univ.  of  Tenn.,  Knoxville,  Tenn.     1899. 
CLARK  S.  SHERMAN,  65  Irving  Place,  New  York,  N.  Y.     1904. 
The  Very  Rev.  JOHN  R.  SLATTERY,  320  West  84th  St.,  New  York,  N.  Y. 

1903. 

Prof.  HENRY  PRESERVED  SMITH,  Amherst  College,  Amherst,  Mass.     1877. 
Louis  C.  SOLYOM,  Library  of  Congress,  Washington,  D.  C.     1901. 
WILLIAM  WALLACE  SPENCE,  JR.,  Bolton,  Baltimore,  Md.     1900. 
Dr.  EDWARD  H.  SPIEKER,  Johns  Hopkins  Univ.,  Baltimore,  Md.     1884. 
Rev.  HANS  H.  SPOER,  Ph.D.,  103  Remsen  St.,  Astoria,  L.  I.     1899. 
DAVID  BRAINERD  SPOONER,  The  Sanskrit  College,  Benares,  India.     1902. 
HENRY  HULL  ST.  CLAIR,  JR.,  131  West  lllth  St.,  New  York,  N.  Y.     1900. 


Vol.  xxv.]  A/v  of  M>nJ>-  357 

Prof.  CHARLES  C.  STEARNS,  1*26  Garden  St.,  Hartford,  Conn.     1899. 

B  I).  STKEI.E.  74  Wrst  H»:M  St..  New  Vm-k    \    Y       1892. 
Mrs.  SARA  YORKE  STEVENSON,  237  South  "21st  St.,  Philadelphia,  Pa.     1890. 
•ii  TRUMBULL  STICKNEY,  4  Prescott  Hall,  Cambridge,  Mass.     1900. 

STOCKS,  JR.,  Yale  University,  New  Haven,  Conn.  1900. 
Prof.  EDWARD  HENRY  STROBEL.  care  Foreign  Office,  Bangkok,  Siam.  1903. 
MAYER  SULZBKI  .Hiiranl  A.ve.,  Philad.-lj.hia,  Pa.  1888. 

:Y  OSBORN  TAYLOR,  Century  Association,  7  West  43d  St.,  New  York, 
N.  V.     1899. 

.1.   .1    TIKKM  Y.  D.D.,  Mount    St.    Mary's  College,  Emmitsburg,  Md. 
1901. 
Prof.  Ih.NHY  A.  TODD  (Columbia  University),  824  West  End  Ave.,  New  York, 

\ .     1885. 

Prof.  HKRBERT  GUSHING  TOLMAN,  Vanderbilt  Univ.,  Nashville,  Tenn.     1890. 
• '.  TORREY  (Yale  University),  67  Mansfield  St.,  New  Haven, 
Conn.     1891. 

Prof.  CRAWFORD  H.  TOY  (Harvard  Univ.),  7  Lowell  St.,  Cambridge,  Haas. 
1871, 

NT  TRACY,  20  Holton  St.,  Allston,  Boston,  Mass.     1892. 
Anni-oN  VAN  NAME  (Yale  Univ.),  121  High  St.,  New  Haven,  Conn.     1868. 
EDWARD  P.  VIMM;,  49  Second  St.,  San  Francisco,  Cal.     1883. 
THOMAS  E.  WAOOAMAN,  917  F  St.,  N.  W.,  Washington,  D.  C.     1897. 
Miss  SUSAN  HAYES  WARD,  The  Stone  House,  Abington  Ave.,  Newark,  N.  J. 

1874. 

Dr.  WILLIAM  HAYI>  WARD,  130  Fulton  St.,  New  York,  N.  Y.     1869. 
Miss  CORNEL i  \  WAI:IM:\.  Cedar  Hill,  Waltham,  Mass.     1894. 
Prof.  WILLIAM  F.  WARREN,  131  Davis  Ave.,  Erookline,  Mass.     1877. 
Rev.  W.  SCOTT  WATSON,  West  New  York,  New  Jersey.     1893. 
CHARLES  WALLACE  WATTS,  Sraithland,  Ky.     1898. 
Prof.  J.  E.  WERREN,  17  Leonard  Ave.,  Cambridge,  Mass.     1894. 
Prof.  JENS  IVERSON  WESTENGARD  (Harvard  Univ.),  29  Chauncey  St.,  Cam- 
bridge, Mass. 

SIDNEY  A.  WESTON,  Sharon,  Mass.     1903. 
Pres.   BENJAMIN  IDE  WHEELER,   University  of  California,   Berkeley,  Cal. 

1886, 
Prof.  JOHN  WILLIAMS  WHITE  (Harvard  Univ.),  18  Concord  Ave.,  Cambridge, 

Mass.     1877. 

Miss  MARIA  WIMTNT.Y.  M  I>i\  inity  Ave.,  Cambridge,  Mass.     1897. 
Mrs.  WILLIAM  DWIGHT  Wmi  \  mrch  St.,  New  Haven,  Conn.     1897. 

Rev.  E.  T.  WILLIAMS,  U.  S.  Legation,  Peking.  Chin.-..     1901. 
-  FREDERICK  WELLS  WILLIAMS  (Yale  Univ.),  i:r>  Whitney  Ave.,  New  Haven, 
Coon.     1895. 

on  WILLIAMS,  LL.D.  ("The  Press"),  »1«  Pine  St.,  Philadelphia,  Pa. 
issl. 

Rev.  Dr.  WILLIAM  COPLEY  WINSLOW,  525  Beacon  St,,  Boston,  Man.     1885. 
Rev.  STEPHEN  S.  WISE,  288  N.  24th  St.,  Portland,  Oregon.     1894. 
HENRY  B.  WITTON,  Inspector  of  Canals,  16  Murray  St.,  Hamilton,  Ontario. 
1886, 

VOL.   XXV.  'J5 


358  American  Orientctl  Society9^  Proceedings,  April,  1904.  [1904. 

Rev.  LAUREN  P.  WOLFE,  Church  of  The  Holy  Comforter,  19th  and   Titan 

Ste.,  Philadelphia,  Pa.     1898. 

Louis  B.  WOLFENSON,  513  Laurens  St.,  Baltimore,  Md.     1904. 
WILLIAM  W.  WOOD,  1604  Linden  Ave.,  Baltimore,  Md.     1900. 
JAMES  H.  WOODS,  Ph.D.,  2  Chestnut  St.,  Boston,  Mass.     1900. 
Prof.  JOHN  HENRY. WRIGHT  (Harvard  Univ.),  38  Quincy  St.,  Cambridge, 

Mass.     1898. 

Prof.  THEODORE  F.  WRIGHT,  42  Quincy  St.,  Cambridge,  Mass.     1893. 
Rev.  JAMES  OWENS  WRIGHTSON,  1031  Monument  St.,  Baltimore,  Md.     1903. 
K.  YAMASAKI,  925  Howard  Ave.,  New  Haven,  Conn.     1904. 
Rev.  ABRAHAM YOHANNAN,  Columbia  University,  New  York,  N.  Y.     1894. 
Rev.  EDWARD  J.  YOUNG,  519  Main  St.,  Waltham,  Mass.     1869. 

[TOTAL,  271.] 


III.     MEMBERS  OF  THE  SECTION  FOR  THE  HISTORICAL 
STUDY  OF  RELIGIONS. 

Prof.  FELIX  ADLER,  Ph.D.,  123  East  60th  St.,  New  York,  N.  Y.     1900. 

Rev.  Dr.  SAMUEL  H.  BISHOP,  176  West  82d  St.,  New  York,  N.  Y.     1898. 

Rev.  JOHN  L.  CHANDLER,  Madura,  South  India.     1899. 

SAMUEL  DICKSON,  901  Clinton  St.,  Philadelphia,  Pa.     1899. 

Prof.  FRANKLIN  H.  GIDDINGS  (Columbia  Univ.),  150  West  79th  St.,  New 

York,  N.  Y.     1900. 
Prof.  ARTHUR' L.  GILLETT,  Hartford  Theological  Seminary,  Hartford,  Conn 

1898. 

Prof.  GEORGE  S.  GOODSPEED,  University  of  Chicago,  Chicago,  111.     1899. 
Dr.  CHARLES  B.  GULICK  (Harvard  University),  18  Walker  St.,  Cambridge, 

Mass.     1899. 

Prof.  LINDLEY  M.  KEASBEY  (Bryn  Mawr  College),  Bryn  Mawr,  Pa.     1903. 
Prof.   GEORGE  T.  LADD  (Yale  Univ.),  204  Prospect  St.,  New  Haven,  Conn. 

1898. 
Prof.    HINCKLEY   G.   MITCHELL,  Ph.D.,    D.D.   (Boston   University),  72  Mt. 

Vernon  St.,  Boston,  Mass.     1900. 
WILLIAM  W.  NEWELL,  Cambridge,  Mass.     1898. 

FRED  NORRIS  ROBINSON,    Ph.D.   (Harvard  Univ.),   Longfellow  Park,   Cam- 
bridge, Mass.     1900. 

Rev.  CHARLES  S.  SANDERS,  Aintab,  Turkey.     1902. 
X   Rev.  Dr.   MINOT  J.   SAVAGE,  34th  St.  and  Park  Ave.,   New  York,  N.  Y. 

1898. 
Prof.  EDWIN  R.  SELIGMAN  (Columbia  Univ.),  324  West  86th  St.,  New  York, 

N.  Y.     1898. 
Prof.  LANGDON  C.  STEWARDSON,  Lehigh  University,  South  Bethlehem,  Pa. 

1901. 
y  Prof.  WILLIAM  G.  SUMNER  (Yale  Univ.),  240  Edwards  St.,  New  Haven,  Conn. 

1898. 

— '  Prpf.  CHARLES  MELLEN  TYLER,  Cornell  Univ.,  Ithaca.  N.  Y.    '1904. 
Prof.  R.  M.  WENLEY,  University  of  Michigan,  Ann  Arbor,  Mich.     1898. 

[TOTAL,  20.] 


Vol.  xxv.]  /,;>/   ../'  A.  -.-/mnges.  359 

IV.     CORRESPONDING  MEMBERS. 

Prof.   GRAZIADIO  ISAIA  ASCOLI,  Royal  Academy  of  Sciences  and  Letters, 

Milan.  Italy. 
Rev.  C.  C.  BALDWIN  (formerly  Missionary  at  Foochow,  China),  105  Spruce 

St.,  Newark.  N.  -I. 

Prof.  ADOLPH  P.  \-n  \\    I'niv.  of  Berlin,  Germany.     1866. 
Pres.  DANIEL  Buss,  Syrian  Protestant  College,  Beirut,  Syria. 
Rev.  ALONZ<>  Li  \KI  u,  Mi»i.>nary  at  Toangoo,  Burma.     1871. 

M  LBO1  -  M.  <    \i:i  i  T.IN.  Missionary  at  Ambala,  India. 
Rev.  EDSON  L.  CLAKK.  Hinsdale,  Mass.     Corp.  Member,  1867. 
\VII.LIAX  CLAKK,  Florence,  Italy. 

KM  -r  H.  CROSBY,  Rhinebeck,  N.  Y.     1890. 
IOSEPH  EDKINS,  Shanghai,  China.     1869. 

A    A.  9ABOI1  1.0,  U.  S.  Legation,  Constantinople,  Turkey.     1892. 
HKNRY  GILLMAN,  107  Fort  St.,  West  Detroit,  Mich.     1890. 
Rev.  Dr.  JOHN  T.  GRACEY  (Editor  of  The  Missionary  Remew  of  the  World), 

Pearl  St.,  Rochester,  N.  V.     1869. 
Rev.  LEWIS  GROUT,  West  Brattleboro,  Vt.     1849. 
Rev.  JOHN  T.  GULICK,  Missionary  at  Osaka,  Japan. 
Dr.  \VII.I.ABE  HASKELL,  96  Dwight  St.,  New  Haven,  Conn.     1877. 
Prof.  J.  H.  HAYXKS,  Central  Turkey  College,  Aintab,  Syria.     1887. 
Dr.  JAMES  C.  HEPBURN,  71  Glenwood  Ave.,  East  Orange,  N.  J.     1878. 
Rev.  Dr.  HENRY  H.  JESSUP,  Missionary  at  Beirut,  Syria. 
Pres.  WILLIAM  A.  P.  MARTIN,  Hankow,  China.     1858. 
Prof.  EBERHARD  NESTLE,  Ulm,  \Vurtt«-mberg,  Germany.     1888. 
Dr.  ALEXANDER  G.  PASPATI,  Athens,  Greece.     1861. 
Rev.  STEPHEN  D.  PEET,  5817  Madison  Ave.,  Chicago,  111.     1881. 
Rev.  W.  A.  SHEDD,  Missionary  at  Oroomiah,  Persia.     1893. 
Dr.  JOHN  C.  SUNDBERG.  313  Phelan  Building,  San  Francisco,  Cal.     1898. 
Rev.  GEORGE  N.  THOMSSEN,   of  the  American  Baptist  Mission,   Bapatla, 

Madras  Pres.,  India.     Member,  1890;  Corresp.,  1891. 
Rev.  GEORGE  T.  WASHBCRN,  Meriden,  Conn. 
Rev.  JAMES  W.  WAUGH,  Missionary  at  Lucknow,  India.     (Now  at  Ocean 

Grove,  N.  J.)    IK 
Rev.  JOSEPH  K.  WHITE,  New  Hamburgh,  N.  Y.     Corp.  Member,  1869. 

[TOTAL,  29.] 
Number  of  Members  of  the  four  classes  (24  +  271  +  20  4-  29=844). 

SOCIETIES,    LIBRARIES,   TO   WHICH  THE    PUBLICATIONS  OP  THE   AJIFI 
ORIENTAL  SOCIETY  ARE  SENT  BY  WAY  OF  GIFT  OR  EXCHANGE. 

I.     AMERICA. 

BOSTON,  MASS.  :  American  Academy  of  Arts  and  Sciences. 
CHICAGO,  hi       I  i<  Id  Columbian  Museum. 
NEW  YORK  :   American  Geographical  Society. 
PHILADELPHIA,  PA.:  American  Philosophical  Society. 
WASHINGTON,  D.  C.:  Smithsonian  Institution 

Bureau  of  American  Ethnology. 
WORCESTER,  MASS.  :  American  Antiquarian  Society. 


360  American  Oriental  Society* a  Proceedings,  .  I ///•//,  1904.  [1904. 

II.     EUROPE. 

AUSTRIA,  VIENNA  :  Kaiserliche  Akademie  der  Wissenschaften. 

Autliropnlogische  Gesellschaft. 

PRAGUE  :  Koniglich  Bohraische  Gesellschaft  der  Wissenschaften. 
DENMARK,  ICELAND,  REYKJAVIK  :  University  Library. 
FRANCE,  PARIS  :  Socie*te*  Asiatique.     (Rue  de  Seine,  Palais  de  1'Institut.) 
Acade"mie  des  Inscriptions  et  Belles-Lettres. 
Bibliotheque  Nationale. 
Muse"e  Guiinet.     (Avenue  du  Trocaue'i'o. ) 
Ecole  des  Langues  Orieiitales  Vivantes.'    (Rue  de  Lille.  J.) 
GERMANY,  BERLIN  :  Koni-lich  Preussische  Akademie  der  Wissenschaften. 
Konigliche  Bibliothek. 

Seminar  fiir  Orientalische  Sprachen.  (Am  Zeughause  1.) 
GOTTINGEN  :  Konigliche  Gesellschaft  der  Wissenschaften. 

HALLE  :  Bibliothek    der    Deutschen    Morgenlandischeii    Gesell- 
schaft.    (Friedrichstr.  50.) 
LEIPZIG  :  Koniglich  Sachsische  Gesellschaft  der  Wissenschaften. 

Leipziger  Seraitistische  Studien.     (J.  C.  Hinrichs.) 
MUNICH  :  Koniglich  Bairische  Akademie  der  Wissenschaften. 

Konigliche  Hof-  und  Staatsbibliothek. 
TUBINGEN  :  Library  of  the  University. 
GREAT  BRITAIN,  LONDON  :  Royal  Asiatic  Society  of  Great  Britain  and  Ireland. 

(22  AlbemarleSt.,  W.) 

Library  of  the  India  Office.     (Whitehall,  SW.) 
Society  of  Biblical  Archaeology.     (37  Great  Russell 

St.,  Bloomsbury,  W.C.) 
Philological  Society.     (Care  of  Dr.  F.  J.  Furnivall, 

3  St.  George's  Square,  Primrose  Hill,  NW.) 
ITALY,  FLORENCE  :  Societa  Asiatica  Italiana. 

ROME  :  Reale  Accademia  dei  Lincei. 
NETHERLANDS,  AMSTERDAM  :  Koniiiklijke  Akademie  van  Wetenschappen. 

THE  HAGUE  :  Koninklrjk  Instituut  voor  Taal-,  Land-,  en  Vol- 

kenkunde  van  Nederlandsch  Indie. 
LEYDEN  :  Curatorium  of  the  University. 
RUSSIA,  HELSINGFORS  :  Societe*  Finno-Ougrienne. 

ST.  PETERSBURG  :  Imperatorskaja  Akademija  Nauk. 

Archeologiji  Institut. 
SWEDEN,  UPSALA  :  Humanistiska  Vetenskaps-Samfundet. 

III.    ASIA. 

i 
CALCUTTA,  GOV'T  OF  INDIA  :  Home  Department. 

CEYLON,  COLOMBO  :  Ceylon  Branch  of  the  Royal  Asiatic  Society. 
CHINA,  PEKING  :  Peking  Oriental  Society. 

SHANGHAI  :  China  Branch  of  the  Royal  Asiatic  Society. 

TONKIN  :  I'lScole  Franchise  d'extreme  Orient  (Rue  de  Coton),  Hanoi. 
INDIA,  BOMBAY  :  Bombay  Branch  of  the  Royal  Asiatic  Society. 
The  Anthropological  Society.     (Town  Hall.) 
CALCUTTA  :  The  Asiatic  Society  of  Bengal. 

The  Buddhist  Text  Society.     (86  Jaun  Bazar  St.) 


Vol.  xxv.  1  List  of  Exchanges.  361 

LAHORE  :  Library  of  the  Oriental  College. 

SIMLA:  Office  of  the  Director  General  of  Archaeology.      (Ben- 
more,  Simla,  Punjab.) 

JAPAN,  TOKIO  :  The  Asiatic  Society  of  Japan. 

JAVA.  BATAVIA  :  Bataviaasch  Genootschap  van  Knnsten  en  Wetenschappen. 
KOREA  :  Branch  of  Royal  Asiatic  Society,  Seoul,  Korea. 
NEW  ZEALAND  :  The  Polynesian  Society,  New  Plymouth. 
SYRIA  :  The  American  School  (care  U.  S.  Consul,  Jerusalem). 
Revne  Biblique,  care  of  M.  J.  Lagrange,  Jerusalem. 

IV.    AFRICA. 
EGYPT,  CAIRO  :  The  Khedivial  Library. 

V.     EDITORS  OF  THE  FOLLOWING  PERIODICALS. 

The  Indian  Antiquary  (care  of  the  Education  Society's  Press,  Bombay,  India). 

Wiener  Zeitechrift  fur  die  Kunde  des  Morgenlandes  (care  of  Alfred  Holder, 
Rothenthurm-str.  lo,  Vienna,  Austria). 

Zeitschrift  fttr  verglt-ichende  Sprachforschung  (care  of  Prof.  E.  Kuhn,  3 
.  Munich.  Bavaria). 

Revue  de  1'Histoire  des  Religions  (care  of  M.  Jean  ReVille,  chez  M.  E.  Leroux, 
28  me  Bonaparte,  Paris,  France). 

Zeitschrift  fur  die  alttestamentliche  Wissenschaft  (care  of  Prof.  Bernhard 
Stade,  Giessen,  Germany). 

Beitrage  zur  Assyriologie  und  semitischen  Sprachwissenschaft.  (J.  C.  Hin- 
richs'sche  Buchhandlung,  Leipzig,  Germany.) 

Oriental  Bibliography  (care  of  Prof.  Lucian  Scherman,  18  lingerer  Str., 
Munich,  Bavaria). 

The  American  Antiquarian  and  Oriental  Journal,  5817  Madison  Ave.,  Chi- 
cago, 111. 

RECIPIENTS:  315  (Members)  +65  (Gifts  and  Exchanges)  =  380. 

REQUEST. 

The  Editors  request  the  Librarians  of  any  Institutions  or  Libraries,  no< 
mentioned  above,  to  which  this  Journal  may  regularly  come,  to  notify  them 
of  the  fact.  It  i-  tin-  intention  of  the  Editors  to  print  a  list,  as  complete  aa 
may  be,  of  regular  subscribers  for  the  Journal  or  of  iv«-i  j.j.-nts  thereof.  The 
following  is  the  beginning  of  such  a  li-t . 

Andover  Theological  Semin.i 

Boston  Public  Libr 

Brown  Univei>it\  Lil.rary. 

Chicago  University  Li  1 .  i 

Cornell  Univt»r-i t  \  l.il.niry. 

Harvard  Sanskrit  Class- Room  Library. 

Harvard  Semitic  ClasH-Room  Library. 

Harvard  University  Library. 

Nebraska  Univ.  r^i i  \  Library. 

New  York  Pnbli.-  i 

Yale  University  Library. 


362  American  Oriental  Society's  Proceedings,  April,  190%.  [1904. 


CONSTITUTION   AND   BY-LAWS 

OF   THE 

AMKRICAN    ORIENTAL   SOCIETY. 


With  Amendments  of  April,  1897. 


CONSTITUTION. 

A  UTICLE  I.    This  Society  shall  be  called  the  AMERICAN  ORIENTAL  SOCIETY. 
ARTICLE  II.     The  objects  contemplated  by  this  Society  shall  be: — 

1.  The  cultivation  of  learning  in  the  Asiatic,  African,  and  Polynesian 
languages,  as  well  as  the  encouragement  of  researches  of  any  sort  by 
which  the  knowledge  of  the  East  may  be  promoted. 

2.  The  cultivation  of  a  taste  for  oriental  studies  in  this  country. 

3.  The  publication   of  memoirs,  translations,  vocabularies,   and   other 
communications,  presented  to  the  Society,  which  may  be  valuable  with 
reference  to  the  before-mentioned  objects. 

4.  The  collection  of  a  library  and  cabinet. 

ARTICLE  III.  The  members  of  this  Society  shall  be  distinguished  as 
corporate  and  honorary. 

ARTICLE  IV.  All  candidates  for  membership  must  be  proposed  by  the 
Directors,  at  some  stated  meeting  of  the  Society,  and  no  person  shall  be 
elected  a  member  of  either  class  without  receiving  the  votes  of  as  many  as 
three-fourths  of  all  the  members  present  at  the  meeting. 

ARTICLE  V.  The  government  of  the  Society  shall  consist  of  a  President, 
three  Vice  Presidents,  a  Corresponding  Secretary,  a  Recording  Secretary, 
a  Secretary  of  the  Section  for  the  Historical  Study  of  Religions,  a 
Treasurer,  a  Librarian,  and  seven  Directors,  who  shall  be  annually  elected 
by  ballot,  at  the  annual  meeting. 

ARTICLE  VI.  The  President  and  Vice  Presidents  shall  perform  the 
customary  duties  of  such  officers,  and  shall  be  ex-officio  members  of  the 
Board  of  Directors. 

ARTICLE  VII.  The  Secretaries,  Treasurer,  and  Librarian  shall  be 
ex-officio  members  of  the  Board  of  Directors,  and  shall  perform  their 
respective  duties  under  the  superintendence  of  said  Board. 

ARTICLE  VIII.  It  shall  be  the  duty  of  the  Board  of  Directors  to  regu- 
late the  financial  concerns  of  the  Society,  to  superintend  its  publications, 
to  carry  into  effect  the  resolutions  and  orders  of  the  Society,  and  to 
exercise  a  general  supervision  over  its  affairs.  Five  Directors  at  any 
regular  meeting  shall  be  a  quorum  for  doing  business. 

ARTICLE  IX.  An  Annual  meeting  of  the  Society  shall  be  held  during 
Easter  week,  the  days  and  place  of  the  meeting  to  be  determined  by  the 
Directors,  said  meeting  to  be  held  in  Massachusetts  at  least  once  in  three 


Vol.  xxv.]  Con*t:t"t' -,,„   and   />y-Zaw*.  363 

years.  One  or  more  other  UK -etings,  at  the  discretion  of  the  Directors, 
may  also  be  held  each  year  at  such  place  ami  time  a-  tin-  Directors  shall 
determine. 

AIM  n  1 1  \  There  shall  be  a  special  Section  of  the  Soci<  cd  to 

the  historical  study  of  religions,  to  which  section  others  than  members  of 
tin-  American  Oriental  Society  may  be  elected  in  tin-  same  manner  as  is 
pre-eribed  in  Art  ide  I  V. 

AIM  n  i  K  \  I.  This  Constitution  may  be  amended,  on  a  recommendation 
of  the  Directors,  by  a  vote  of  three-fourths  of  the  members  present  at  an 
annual  meetini:. 

\\\    LAWa 

I.  The   (  one-ponding   Secretary    -hall   conduct    the  correspondence  of 
the  Si.riety.  and  it    -hall  he  hi-  duty  to  keep,  in  a  book  provided  for  the 
purp«-e.  a  cop\    i.t  hi-  h-tter-:    and  In-  -hall  notify  the  meetings  in  such 
manner  a>  the  I're-ident  or  the  Board  of  Directors  shall  direct. 

II.  Tin-  Recording  Secretary  -hall  keep  a  record  of  the  proceedings  of 
the  Soeiety  in  a  hook  pn>\  ided  for  the  purpose. 

III.  </.      The  Tiea-urer  -hall    have  charge  of   the   funds  of  the  Society; 
and    hi-    in\  e-t  incut.-.   dej»o-it-.    and    payments    •.hull    be   made   under   the 
Superintendence  of   the    hoard   of    Director-.      At    each   annual    meeting  he 
-hall  report  the  -tate  of  the  finance-,  \\ith  a  brief  summary  of  the  receipts 
ami  payment-  of  the  previoii-  year. 

III.  b.  After  December  :;i.  L896,  the  ii-«-al  year  of  the  Society  shall 
correspond  with  the  calendar  year. 

Ill  .eh  annual  business  meeting  in  Ka-t.-r  week,  the  President 

shall  appoint  an  auditing  committee  of  two  men — preferably  men  residing 
in  "i  near  the  town  where  the  Treasurer  live-  to  examine  the  Trea-- 

nt-  and  voucher-,  and  to  inspect  the  evidences  of  the  E  prop- 

eit\.  .ind  to  -,-,•  that  the  fund-  called  for  hy  hi-  balance-  are  in  hi-  hand-. 
The  Committee  -hall  perform  thi-  duty  a-  soon  as  possible  after  the 

-  day  -ueceedinL'  their  appointment,  and  •-hull  report  their  findings 

to  the  Socict\    at    tin-  ne\i    annual  business  meeting  thi-r. -after.      If  these 

finding-  ai  -urer  -liall   receive  his  acquittance  by  a 

to   that    ell'ecl.   which   shall   he    recorded    in   t;  book, 

and   puldi-hed   in  the   Proceed r 

l\  .      The  Librarian  shall  keep  a   Cal  llogUC  trf  .ill  books  bclon^in^  to  the 

Society,  with  the  name-  of  the  donors,  if  the\    .ire  pre-eiited.  and  shall  at 

uinual  meeting  make  a   report   of  the  accc— ion-  to  tin-  lihraiy  during 

the    pre\inu-    \  ea  i .    and    -hall    he    farther   guided    in    the   discharge   of    hi.- 

dutie-  by  -ueh   rules  as  tin-   Directors  shall   ] 

V.      All  the  Society,  and  all   manu-.-ript-  deposited 

by  authors  for  publication,  or  for  other  purposes,  -ball  be  at  ih«  disposal 
of  the  Board  of  Directors,  unless  notice  to  the  «,nti  to  the 

OTt   at    the   t  ime  of   pre-eiil  at  ion. 

\  i  lit  member   -hall  pay   into  tb-  '  jie  Society 

Miual  MBflMmoir  doll.u-;     but    .1   donation   at    ft]  tne  of 

seven'  liars  shall  exempt  from  obligation  to  make  thi-  payment 


364  American  "/•/<  ///.//  >o,-/, //*  Proceedings,  April,  1904.  C1904- 

V  1 1.  Corporate  and  Honorary  members  shall  be  entitled  to  a  copy  of 
all  the  publications  of  tin-  Society  i  — ued  during  tlirir  membership,  and 
-hall  also  have  tin-  privilege  of  taking  a  copy  of  tho-e  previously  pub- 
li>hed.  so  far  a-  the  Society  can  supply  them,  at  half  the  ordinary  selling 
price. 

VIII.  Candidates    for    membership    who    have    been    elected    by    the 
Society  >hall  qualify  as  member-  by  payment  of  the  h'r-t    annual  assess- 
nient    within   one  month   from   tin-   time   when   notice  of  such  election    i- 
mailed  to  them.     A   failure  so  to  qualify  -hall  l»e  construed  as  a  refusal 
to  become  a   member.      If  any  corporate  member  shall  for  two  year-  fail 
to  pay  his  assessments,  his  name  may,  at  the  discretion  of  the  Directors, 
be  dropped  from  the  list  of  members  of  the  Society. 

IX.  Member-   nf   the   Section   for  the  Historical   Study   of  Religions 
shall  pay  into  the  treasury  of  the  Society  an  annual  assessment  of  t  wo 
dollars;    and  they  shall  be  entitled  to  a  copy  of  all  printed  papers  which 
fall  within  the  scope  of  the  Section. 

X.  Six  members  shall  form  a  quorum  for  doing  business,  and  three 
to  adjourn. 

SUPPLEMENTARY    BY-LAWS. 
I.     FOB  THE  LIBRARY. 

1.  The  Library  shall  be  accessible  for  consultation  to  all  members  of 
the  Society,  at  such  times  as  the  Library  of  Yale  College,  with  wjiich  it  is 
deposited,  shall  be  open  for  a  similar  purpose;    further,  to  such  persons 
as  shall  receive  the  permission  of  the  Librarian,  or  of  the  Librarian  or 

\--istant  Librarian  of  Yale  College. 

2.  Any  member  shall  be  allowed  to  draw  books  from  the  Library  upon 
the    following   conditions:     he    shall    give   his    receipt    for   them   to   the 
Librarian,  pledging  himself  to  make  good  any  detriment  the  Library  may 
suffer   from  their  loss  or   injury,  the   amount  of  said  detriment  to   be 
determined  by  the  Librarian,  with  the  assistance  of  the  President,  or  of 
a  Vice  President;    and  he  shall  return  them  within  a  time  not  exceeding 
three  months  from  that  of  their  reception,  unless  by  special  agreement 
with  the  Librarian  this  term  shall  be  extended. 

3.  Persons  not  members  may  also,  on   special  grounds,   and  at  the 
discretion  of  the  Librarian,  be  allowed  to  take  and  use  the  Society's  books, 
upon  depositing  with  the  Librarian  a  sufficient  security  that  they  shall 
be  duly  returned  in  good  condition,  or  their  loss  or  damage  fully  com- 
pensated. 


PUBLICATIONS  OF  THE  AMERICAN  ORIENT  A I 

SOCIETY. 


PRICE  OF  THE  JOURNAL. 

Vol.1.  (1843-1849)  No.  1  (Nos.  2-4  out  of  print) $  .50 

VoL  II.  (1851) -.- 

Vol.  in    .  :w,»-i858) 

Vol  IV.  .1853-1854) 



Vol.  VI.  (1860) 5.00 

V,,l.  VII.  (186*2) 5.00 

Vol.  VIII.  (1868) 5.00 

V..1.  IX.  (1871) 5.00 

V..I.  X.  (1873-1880) 6.00 

Vol.  XI.  (1882-1885) 5.00 

Vol.  XII.  (1881) 4.00 

Vol.  XIII.  (1889) 6.00 

Vol.  XIV.  (1890) 5.00 

Vol.  XV.  (1893) 

V,,l.  XVI.  (1894-1896) 5.00 

V,,l.  XVII.  .  ]s«6)  bound  in  full  hiu-kram     2.50 

Vol.  XVIII     Kirst  and  Second  Half  (1897)  buckram,  earl,  .     2.50 

Vol.  X 1  X     1  .. st  Half  (1898)  full  cloth  1.50 

Vol.  XIX     -.    ..M.I  Halt  (1898)  bound  in  full  buckram.... 
Vol.  XX.  First  and  Second  Hall  t  !*<»<.»)  luu-kram,  each 

VoL  XXI     I  MM  Half  (Index) 

Vol.  XXI    Srroml  Half  (1900)  bound  in  full  bucki  -an . 

Vol.  xxn.  First  and  Second  Half  (1901)  buokram,  e«ob    2.50 

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Total  $108.00 

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tney'a  In.i.-x  v,.|-i...rum  to  the  A.tharva-Veda  (voL  riL)     4.00 

The  same  (vol.  xii.)  on  large  paper 

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Oertcl-  .l.iiininTya-Upanisad-Brahmana  (from  vol.  x\ 

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Th.-  \vtnt!i.\  M.-morial  Volume(vol.  xix.,  first  h.-ili )  \Mtli  i1  "' 

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of  1 1 K>  above,  address  the  Librarian  ..i  th<  s 

Van  Name,  N«  Ooonecticut.     Mcmben  can  bai  nt*  at 

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I.  No.  1  and  Vols.  II.  to  V.  will  be  given  free,  and  the  rest  sold  at  a 
discount  of  twenty  i 


366  Notices. 

TO    CONTRIBUTORS. 

Fifty  copies  of  each  article  published  in  this  Journal  will  be 
forwarded  to  the  author.  A  larger  number  will  be  furnished  at 
cost. 

•  Arabic,  Persian,  Syriac,  (Jacobite  and  Nestorian),  Armenian, 
Coptic,  Ethiopic,  Sanskrit,  Tamil,  Chinese,  and  Japanese  fonts 
of  types  are  provided  for  the  printing  of  the  Journal,  and  others 
will  be  procured  from  time  to  time,  as  they  are  needed. 


GENERAL    NOTICES. 

1.  Members  are  requested  to  give  immediate  notice  of  changes 
of  address  to  the  Treasurer,  Prof.  Frederick  Wells   Williams, 
135  Whitney  avenue,  New  Haven,  Conn. 

2.  It  is  urgently  requested  that  gifts  and  exchanges  intended 
for  the  Library  of  the  Society  be  addressed  as  follows:    The 
Library  of  the  American    Oriental    Society,   Yale    University, 
New  Haven,  Connecticut,  U.  S.  America. 

3.  For  information  regarding  the  sale  of  the  Society's  pub- 
lications, see  the  next  foregoing  page. 

4.  Communications  for  the  Journal  should  be  sent  to  Prof. 
E.  Washburn  Hopkins  or  Prof.  Charles  C.  Torrey,  New  Haven. 


CONCERNING    MEMBERSHIP. 

It  is  not  necessary  for  any  one  to  be  a  professed  Orientalist  in 
order  to  become  a  member  of  the  Society.  All  persons — men  or 
women — who  are  in  sympathy  with  the  objects  of  the  Society 
and  willing  to  further  its  work  are  invited  to  give  it  their  help. 
This  help  may  be  rendered  by  the  payment  of  the  annual  assess- 
ments, by  gifts  to  its  library,  or  by  scientific  contributions  to  its 
Journal,  or  in  all  of  these  ways.  Persons  desiring  to  become 
members  are  requested  to  apply  to  the  Treasurer,  whose  address 
is  given  above.  Members  receive  the  Journal  free.  The 
annual  assessment  is  $5.  The  fee  for  Life-Membership  is  $75. 

Persons  interested  in  the  Historical  Study  of  Religion  may 
become  members  of  the  Section  of  the  Society  organized  for  this 
purpose.  The  annual  assessment  is  $2 ;  members  receive  copies 
of  all  publications  of  the  Society  which  fall  within  the  scope  of 
the  Section. 


PJ      American  Oriental  Society 

2         Journa" 

A5 

v.25 
pt.2 


PLEASE  DO  NOT  REMOVE 
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UNIVERSITY  OF  TORONTO  LIBRARY
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